Exegetical and Hermeneutical Commentary of Jeremiah 14:10
Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins.
10. Even so ] My withdrawal from them is merely the counterpart of their withdrawal from Me.
therefore, etc.] See introductory note to section.
Fuente: The Cambridge Bible for Schools and Colleges
10 12. The Lord’s answer.
Fuente: The Cambridge Bible for Schools and Colleges
The answer is addressed to the people. Jeremiah had prayed as their representative, but he must not intercede: for to the same degree that God was determined to punish them, to the same degree (thus) they love to continue their offence. Compare Jer 15:6 note.
Therefore the Lord … – Translate:
And Yahweh hath no pleasure in them:
Now will He remember their iniquity and visit their sins.
Interference in their behalf is out of the question.
Fuente: Albert Barnes’ Notes on the Bible
Jer 14:10-16
Thus have they loved to wander, they have not refrained their feet; therefore the Lord doth net accept them.
Jehovahs refusal to allow intercession to prevail
I. The Lords answer to the prophets prayer.
1. He points to the backsliding of the people, for which He now punishes them.
2. He refuses the prophets prayer because He loathes the peoples soulless fastings and sacrifices.
3. He specifies the means by which He will destroy this backsliding people. Battle. Famine. Pestilence.
II. The prophet renews his endeavours to entreat Gods favour.
1. He lays stress on the fact that they had been deceived.
2. But they are not excused on that account; for they gave credit to lies.
(1) God had not commissioned these prophets.
(2) Their easy and willing dupes are condemned to ignoring.
3. Seducers should perish with those they seduced. (C. Keil.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Thus have they loved to wander] And the measure of your iniquity being now full, ye must be punished.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here beginneth that Divine revelation mentioned Jer 14:1, as an answer to the prophets complaint and prayer in the nine first verses; the substance of which is, that for their manifold sins he was resolved to punish them, and therefore would not be any more solicited on their behalf.
Thus have they loved to wander; they have gone aside out of the way of my precepts, and that out of a principle of love and delight, they have been fond of their idols. They have not refrained their feet; and they have persisted in those deviations and sinful courses, notwithstanding all counsels and arguments used with them to the contrary, nothing could keep their feet to the way of my testimonies.
Therefore the Lord doth not accept them; therefore though they pray, and cry, and fast, God will not accept them.
He will now remember their iniquity, and visit their sins; but by his punishment of them for their sins, he will let them know, that as he hath seen and taken notice of, so he hath not forgot what they have done.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Jehovah’s reply to theprayer (Jer 14:7-9;Jer 2:23-25).
ThusSo greatly.
loved (Jer5:31).
not refrained . . . feetTheydid not obey God’s command; “withhold thy foot” (Jer2:25), namely, from following after idols.
remember . . . iniquity(Hos 8:13; Hos 9:9).Their sin is so great, God must punish them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord unto this people,…. Instead of answering the prophet directly and immediately, he first speaks to the people, and observes their sin is the cause of his conduct; and whom he does not vouchsafe to call his people; they having broken covenant with him, and so notoriously backslidden from him; but this people, this wicked and worthless people:
thus have they loved to wander; from the Lord, and out of the way of their duty, to Egypt and Assyria for help, and after strange gods, and the worship of them; and this they chose and delighted in; it arose from corrupt affections and a depraved heart:
they have not refrained their feet; from going into other lands, or into the temples of idols; wherefore, it ought not to be wondered at that the Lord was as a stranger in their land, and as a wayfaring man that tarried for a night; and hence it was that they should have enough of wandering to and fro, since they loved it; in seeking for water in their own land, and by their being carried captive into others; so the Targum,
“as they loved, so will I take vengeance on them, to cause them to be carried captive from the land of the house of my majesty; and as they have delighted themselves in the worship of idols, and from the house of my sanctuary have not refrained their feet, therefore before the Lord there is no delight in them:”
therefore the Lord doth not accept them; has no favour for them, no pleasure in them; does not accept either their persons or their services:
he will now remember their iniquity; their idolatry; their trust in others, and distrust of him; which might seem to be forgotten because he had taken no notice of them, in a providential way, to correct for them; but now he would let them know that they were had in remembrance, by causing his judgments to come upon them for them: this stands opposed to the forgiveness of sin; when God forgives sin he remembers it no more; but when he does not, but punishes for it, then he is said to remember it: and visit their; sins; or them for their sins; that is, punish them.
Fuente: John Gill’s Exposition of the Entire Bible
The Lord’s answer. – Jer 14:10. “Thus saith Jahveh unto this people: Thus they loved to wander, their feet they kept not back; and Jahveh hath no pleasure in them, now will He remember their iniquities and visit their sins. Jer 14:11. And Jahveh hath said unto me: Pray not for this people for their good. Jer 14:12. When they fast, I hear not their cry; and when they bring burnt-offering and meat-offering, I have no pleasure in them; but by sword, and famine, and pestilence will I consume them. Jer 14:13. Then said I: Ah Lord Jahveh, behold, the prophets say to them, Ye shall see no sword, and famine shall not befall you, but assured peace give I in this place. Jer 14:14. And Jahveh said unto me: Lies do the prophets prophesy in my name: I have not sent them, nor commanded them, nor spoken to them; lying vision, and divination, and a thing of nought, and deceit of their heart they prophesy to you. Jer 14:15. Therefore thus saith Jahveh concerning the prophets that prophesy in my name, when I have not sent them, who yet say, Sword and famine shall not be in this land: By sword and famine shall these prophets perish. Jer 14:16. And the people to whom they prophesy shall lie cast out upon the streets of Jerusalem, by reason of the famine and of the sword, and none will bury them, them and their wives, their sons and their daughters; and I pour their wickedness upon them. Jer 14:17. And thou shalt say to them this word: Let mine eyes run down with tears day and night and let them not cease; for with a great breach is broken the virgin-daughter of my people, with a very grievous blow. Jer 14:18. If I go forth into the field, behold the slain with the sword; and if I come into the city, behold them that pine with famine; for prophet and priest pass into a land and know it not.” To the prophet’s prayer the Lord answers in the first place, Jer 14:10, by pointing to the backsliding of the people, for which He is now punishing them. In the “ thus they love,” etc., lies a backward reference to what precedes. The reference is certainly not to the vain going for water (Jer 14:3), as Chr. B. Mich. and R. Salomo Haccohen thought it was; nor is it to the description of the animals afflicted by thirst, Jer 14:5 and Jer 14:6, in which Ng. finds a description of the passionate, unbridled lust after idolatry, the real and final cause of the ruin that has befallen Israel. Where could be the likeness between the wild ass’s panting for breath and the wandering of the Jews? That to which the “thus” refers must be sought for in the body of the prayer to which Jahveh makes answer, as Ros. rightly saw. Not by any means in the fact that in Jer 14:9 the Jews prided themselves on being the people of God and yet went after false gods, so that God answered: ita amant vacillare, as good as to say: ita instabiles illos esse, ut nunc ab ipso, nunc ab aliis auxilium quaerant (Ros.); for cannot here mean the waving and swaying of reeds, but only the wandering after other gods, cf. Jer 2:23, Jer 2:31. This is shown by the addition: they kept not back their feet, cf. with Jer 2:25, where in the same reference the withholding of the feet is enjoined. Graf is right in referring huts to the preceding prayer: “ Thus, in the same degree as Jahveh has estranged Himself from His people (cf. Jer 14:8 and Jer 14:9), have they estranged themselves from their God.” They loved to wander after strange gods, and so have brought on themselves God’s displeasure. Therefore punishment comes on them. The second clause of the verse is a reminiscence of Hos 8:13. – After mentioning the reason why He punishes Judah, the Lord in Jer 14:11. rejects the prayer of the prophet, because He will not hear the people’s cry to Him. Neither by means of fasts nor sacrifice will they secure God’s pleasure. The prophet’s prayer implies that the people will humble themselves and turn to the Lord. Hence God explains His rejection of the prayer by saying that He will give no heed to the people’s fasting and sacrifices. The reason of this appears from the context – namely, because they turn to Him only in their need, while their heart still cleaves to the idols, so that their prayers are but lip-service, and their sacrifices a soulless formality. The suffix in refers not to the sacrifices, but, like that in , to the Jews who, by bringing sacrifices, seek to win God’s love. , but, introducing the antithesis to “have no pleasure in them.” The sword in battle, famine, and pestilence, at the siege of the cities, are the three means by which God designs to destroy the backsliding people; cf. Lev 26:25.
In spite of the rejection of his prayer, the prophet endeavours yet again to entreat God’s favour for the people, laying stress, Jer 14:13, on the fact that they had been deceived and confirmed in their infatuation by the delusive forecastings of the false prophets who promised peace. Peace of truth, i.e., peace that rests on God’s faithfulness, and so: assured peace will I give you. Thus spoke these prophets in the name of Jahveh; cf. on this Jer 4:10; Jer 5:12. Hitz. and Graf propose to change into , acc. to Jer 33:6 and Isa 39:8, because the lxx have . But none of the passages cited furnishes sufficient ground for this. In Jer 33:6 the lxx have rendered , in Isa 39:8, ; giving thereby a clear proof that we cannot draw from their rendering any certain inferences as to the precise words of the original text. Nor do the parallels prove anything, since in them the expression often varies in detail. But there can be no doubt that in the mouth of the pseudo-prophets “assured peace” is more natural than “peace and truth.” But the Lord does not allow this excuse. He has not sent the prophets that so prophesy: they prophesy lying vision, divination, falsehood, and deceit, and shall themselves be destroyed by sword and famine. The cumulation of the words, “lying vision,” etc., shows God’s wrath and indignation at the wicked practices of these men. Graf wants to delete before , and to couple with , so as to make one idea: prophecy of nought. For this he can allege none other than the erroneous reason that , taken by itself, does not sufficiently correspond to “lying vision,” inasmuch as, he says, it has not always a bad sense attached to it; whereas the fact is that it is nowhere used for genuine prophecy. The Chet. and are unusual formations, for which the usual forms are substituted in the Keri. Deceit of their heart is not self-deceit, but deceit which their heart has devised; cf. Jer 23:26. But the people to whom these prophets prophesied are to perish by sword and famine, and to lie unburied in the streets of Jerusalem; cf. Jer 8:2; Jer 16:4. They are not therefore held excused because false prophets told them lies, for they have given credit to these lies, lies that flattered their sinful passions, and have not been willing to hear or take to heart the word of the true prophets, who preached repentance and return to God.
(Note: The Berleburg Bible says: “They wish to have such teachers, and even to bring it about that there shall be so many deceiving workers, because they can hardly even endure or listen to the upright ones. That is the reason why it is to go no better with them than we see it is.” Calvin too has suggested the doubt: posset tamen videri parum humaniter agere Deus, quod tam duras paenas infligit miseris hominibus, qui aliunde decepti sunt, and has then given the true solution: certum est, nisi ultro mundus appeteret mendacia, non tantam fore efficaciam diaboli ad fallendum. Quod igitur ita rapiuntur homines ad imposturas, hoc fit eorum culpa, quoniam magis propensi sunt ad vanitatem, quam ut se Deo et verbo ejus subjiciant .)
To Hitz. it seems surprising that, in describing the punishment which is to fall on seducers and seduced, there should not be severer judgment, in words at least, levelled against the seducers as being those involved in the deeper guilt; whereas the very contrary is the case in the Hebrew text. Hitz. further proposes to get rid of this discrepancy by conjectures founded on the lxx, yet without clearly informing us how we are to read. But the difficulty solves itself as soon as we pay attention to the connection. The portion of the discourse before us deals with the judgment which is to burst on the godless people, in the course of which those who had seduced the people are only casually mentioned. For the purpose in hand, it was sufficient to say briefly of the seducers that they too should perish by sword and famine who affirmed that these punishments should not befall the people, whereas it was necessary to set before the people the terrors of this judgment in all their horror, in order not to fail of effect. With the reckoning of the various classes of persons: they, their wives, etc., cf. the account of their participation in idolatry, Jer 7:18. Hitz. rightly paraphrases : and in this wise will I pour out. , not: the calamity destined for them, but: their wickedness which falls on them with its consequences, cf. Jer 2:19, Hos 9:15, for propheta videtur causam reddere, cur Deus horribile illud judicium exequi statuerit contra Judaeos, nempe quoniam digni erant tali mercede (Calv.).
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Divine Threatenings. | B. C. 606. |
10 Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins. 11 Then said the LORD unto me, Pray not for this people for their good. 12 When they fast, I will not hear their cry; and when they offer burnt offering and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence. 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. 14 Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart. 15 Therefore thus saith the LORD 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. 16 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.
The dispute between God and his prophet, in this chapter, seems to be like that between the owner and the dresser of the vineyard concerning the barren fig-tree, Luke xiii. 7. The justice of the owner condemns it to be cut down; the clemency of the dresser intercedes for a reprieve. Jeremiah had been earnest with God, in prayer, to return in mercy to this people. Now here,
I. God overrules the plea which he had offered in their favour, and shows him that it would not hold. In answer to it thus he says concerning this people, v. 10. He does not say, concerning my people, for he disowns them, because they had broken covenant with him. It is true they were called by his name, and had the tokens of his presence among them; but they had sinned, and provoked God to withdraw. This the prophet had owned, and had hoped to obtain mercy for them, notwithstanding this, through intercession and sacrifice; therefore God here tells him, 1. That they were not duly qualified for a pardon. The prophet had owned that their backslidings were many; and, though they were so, yet there was hope for them if they returned. But this people show no disposition at all to return; they have wandered, and they have loved to wander; their backslidings have been their choice and their pleasure, which should have been their shame and pain, and therefore they will be their ruin. They cannot expect God should take up his rest with them when they take such delight in going astray from him after their idols. It is not through necessity or inadvertency that they wander, but they love to wander. Sinners are wanderers from God; their wanderings forfeit God’s favour, but it is their loving to wander that quite cuts them off from it. They were told what their wanderings would come to that one sin would hurry them on to another, and all to ruin; and yet they have not taken warning and refrained their feet. So far were they from returning to their God that neither his prophets nor his judgments could prevail upon them to give themselves the least check in a sinful pursuit. This is that for which God is now reckoning with them. When he denies them rain from heaven he is remembering their iniquity and visiting their sin; that is it for which their fruitful land is thus turned into barrenness. 2. That they had no reason to expect that the God they had rejected should accept them; no, not though they betook themselves to fasting and prayer and put themselves to the expense of burnt-offerings and sacrifice: The Lord doth not accept them, v. 10. He takes no pleasure in them (so the word is); for what pleasure can the holy God take in those that take pleasure in his rivals, in any service, in any society, rather than his? “When they fast (v. 12), which is a proper expression of repentance and reformation,–when they offer a burnt offering and an oblation, which was designed to be an expression of faith in a Mediator,–though their prayers be thus enforced, and offered up in those vehicles that used to be acceptable, yet, because they do not proceed from humble, penitent, and renewed hearts, but still they love to wander, therefore I will not hear their cry, be it ever so loud; nor will I accept them, neither their persons nor their performances.” It had been long since declared, The sacrifice of the wicked is an abomination to the Lord; and those only are accepted that do well, Gen. iv. 7. 3. That they had forfeited all benefit by the prophet’s prayers for them because they had not regarded his preaching to them. This is the meaning of that repeated prohibition given to the prophet (v. 11): Pray not thou for this people for their good, as before, Jer 7:15; Jer 11:14. This did not forbid him thus to express his good-will to them (Moses continued to intercede for Israel after God had said, Let me alone, Exod. xxxii. 10), but it forbade them to expect any good effect from it as long as they turned away their ear from hearing the law. Thus was the doom of the impenitent ratified, as that of Saul’s rejection was by that word to Samuel, When wilt thou cease to mourn for Saul? It therefore follows (v. 12), I will consume them, not only by this famine, but by the further sore judgments of sword and pestilence; for God has many arrows in his quiver, and those that will not be convinced and reclaimed by one shall be consumed by another.
II. The prophet offers another plea in excuse for the people’s obstinacy, and it is but an excuse, but he was willing to say whatever their case would bear; it is this, That the prophets, who pretended a commission from heaven, imposed upon them, and flattered them with assurances of peace though they went on in their sinful way, v. 13. He speaks of it with lamentation: “Ah! Lord God, the poor people seem willing to take notice of what comes in thy name, and there are those who in thy name tell them that they shall not see the sword nor famine; and they say it as from thee, with all the gravity and confidence of prophets: I will continue you in this place, and will give you assured peace here, peace of truth. I tell them the contrary; but I am one against many, and every one is apt to credit that which makes for them; therefore, Lord, pity and spare them, for their leaders cause them to err.” This excuse would have been of some weight if they had not had warning given them, before, of false prophets, and rules by which to distinguish them; so that if they were deceived it was entirely their own fault. But this teaches us, as far as we can with truth, to make the best of bad, and judge as charitably of others as their case will bear.
III. God not only overrules this plea, but condemns both the blind leaders and the blind followers to fall together into the ditch. 1. God disowns the flatteries (v. 14): They prophesy lies in my name. They had no commission from God to prophesy at all: I neither sent them, nor commanded them, nor spoke unto them. They never were employed to go on any errand at all from God; he never made himself known to them, much less by them to the people; never any word of the Lord came to them, no call, no warrant, no instruction, much less did he send them on this errand, to rock them asleep in security. No; men may flatter themselves, and Satan may flatter them, but God never does. It is a false vision, and a thing of nought. Note, What is false and groundless in vain and worthless. The vision that is not true, be it ever so pleasing, is good for nothing; it is the deceit of their heart, a spider’s web spun out of their own bowels, and in it they think to shelter themselves, but it will be swept away in a moment and prove a great cheat. Those that oppose their own thoughts of God’s word (God indeed says so, but they think otherwise) walk in the deceit of their heart, and it will be their ruin. 2. He passes sentence upon the flatterers, v. 15. As for the prophets, who put this abuse upon the people by telling them they shall have peace, and this affront upon God by telling them so in God’s name, let them know that they shall have no peace themselves. They shall fall first by those very judgments which they have flattered others with the hopes of an exemption from. They undertook to warrant people that sword and famine should not be in the land; but it shall soon appear how little their warrants are good for, when they themselves shall be cut off by sword and famine. How should they secure others or foretel peace to them when they cannot secure themselves, nor have such a foresight of their own calamities as to get out of the way of them? Note, The sorest punishment await those who promise sinners impunity in their sinful ways. 3. He lays the flattered under the same doom: The people to whom they prophesy lies, and who willingly suffer themselves to be thus imposed upon, shall die by sword and famine, v. 16. Note, The unbelief of the deceived, with all the falsehood of the deceivers, shall not make the divine threatenings of no effect; sword and famine will come, whatever they say to the contrary; and those will be least safe that are most secure. Impenitent sinners will not escape the damnation of hell by saying that they can never believe there is such a thing, but will feel what they will not fear. It is threatened that this people shall not only fall by sword and famine, but that they shall be as it were hanged up in chains, as monuments of that divine justice which they set at defiance; their bodies shall be cast out, even in the streets of Jerusalem, which of all places, one would think, should be kept clear from such nuisances: there they shall lie unburied; their nearest relations, who should do them that last office of love, being so poor that they cannot afford it, or so weakened with hunger that they are not able to attend it, or so overwhelmed with grief that they have no heart to it, or so destitute of natural affection that they will not pay them so much respect. Thus will God pour their wickedness upon them, that is, the punishment of their wickedness; the full vials of God’s wrath shall be poured upon them, to which they have made themselves obnoxious. Note, When sinners are overwhelmed with trouble they must in it see their own wickedness poured upon them. This refers to the wickedness both of the false prophets and of the people; the blind lead the blind, and both fall together into the ditch, where they will be miserable comforters one to another.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 10-12: DIVINE REJECTION
1. God soundly rejects Jeremiah’s plea for clemency toward Judah; since she has not refrained herself from wandering after other gods, He can no longer accept her; remembering her iniquity, He will surely visit her sins with judgment! (vs. 10; comp. Hos 8:13):
2. Again, Jeremiah is forbidden to pray for this people, (vs. 11-12; Jer 7:16; Jer 11:14; comp. Exo 32:9-10).
a. Though they cry unto Him, in fasting, God will not hear them! (Jer 11:11; Isa 1:15).
b. Though they bring to Him the appointed burnt and mealofferings, He will not accept them! (Jer 6:20; Jer 7:21-26).
c. Rebellious Judah will be consumed by sword, famine and disease, (Jer 8:13; Jer 21:9-10).
Fuente: Garner-Howes Baptist Commentary
The Prophet goes on with the same subject; but he reproves the Jews more severely and shews what their sins were. He says then that they were given to inconstancy; but by saying, “to wander,” לנוע lenuo, which means to move here and there, he no doubt mentions this inconstancy as a contrast to that quiemess and rest, of which Isaiah speaks, when he says,
“
Behold the Lord hath commanded, In returning and in confidence shall be your strength, in quietness and tranquillity.” (Isa 30:15)
He then wished the Jews to adopt different counsels, and not to run here and there when any danger was at hand, but to wait until he, according to his promise, came to their aid. Hence Jeremiah now accuses them of inconstancy, because they would not rely on God’s help and remain firm in their purpose, but run here and there for vain helps; besides a diabolical frenzy led them after idols, as Isaiah says in another place,
“
Thou hast wearied thyself in thy ways and without profit,” (Isa 47:13)
This fact is often mentioned by the prophets, — that they were like roving strumpets who seek paramours everywhere; for their confederacies with the Egyptians and the Chaldeans cost them much, and yet they spared no expenses. They might have waited quietly for the aid of God, which had been promised; but they did not.
We now then perceive the meaning of the Prophet when he says, that they loved to wander, (112) or to move here and there, and that they restrained not their feet At the first view, indeed, this seems to have been but a small offense; but if we consider its source, that they distrusted God and his power, and placed their safety in the Egyptians, or the Chaldeans, it will appear to have been a shameful and an intolerable sacrilege. Unbelief, then, is here condemned; for the Jews looked around for foreign aids, and made no account of God.
Now this passage, is worthy of being especially noticed, for unbelief is here painted to the life. It is indeed true that even the children of God are not so tranquil in their minds that they never fear, that they are never solicitous or anxious, that they dread no danger; but yet, though the faithful are disturbed by many inquietudes, cares, anxieties, and fears, still God ever preserves them; and the firmness of their faith within continues, though it may happen that they are apparently not only shaken, but even stagger and fall. But God gives to the unbelieving their just reward, who derogate from his power, while they place their safety on men or on idols, for they never find where they may safely stand. They therefore weary themselves without any advantage. On this account he says, Therefore Jehovah will not be pleased with them, that is, God will not give them courage: nay, he says, he will now remember their iniquities and visit their sins In short, he teaches us, that so grievous was the wickedness of that people, that there was no place for the mercy of God. He afterwards adds —
(112) The כן so, before “loved,” is not well accounted for, nor is it given in any of the versions. The previous complaint was that God was like a “traveler” in the land, who made no stay: the answer given is, “so have ye been; ye have loved to wander here and there.” It is an ironical retort. The verse may be thus rendered, —
Thus saith Jehovah of this people, — “So have they loved to wander, Their feet have they not restrained.” And Jehovah has not been pleased with them; He will now remember their iniquity, And he will visit their sin.
—
Ed.
Fuente: Calvin’s Complete Commentary
(10) Thus have they loved to wander.The prophet has to tell the people that Jehovahs answer to his prayer is one of seeming refusal. The time of pardon has not yet come. The prophet is told that now (the adverb is emphasised) is the time for remembering iniquity and visiting sins. The latter half of the verse is a verbal quotation from Hos. 8:13. The opening word thus appears to point back to the many backslidings of Jer. 14:7.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE PROPHET’S PRAYER REFUSED, Jer 14:10-18.
10. In Jer 14:10-18 we have Jehovah’s answer, once, however, interrupted by the prophet’s additional pleading, (Jer 14:13.) This answer is a full refusal of the prayer, and a vindication of such refusal.
Thus have they loved to wander And so their punishment answers to their sin, for Jehovah has estranged himself from them.
Therefore the Lord, etc. Quoted from Hos 8:13.
Fuente: Whedon’s Commentary on the Old and New Testaments
YHWH’s Reply To His People ( Jer 14:10 ).
Jer 14:10
‘Thus says YHWH to this people,
“Even so have they loved to wander,
They have not prevented their feet from straying,
Therefore YHWH does not accept them,
Now will he remember their iniquity, and visit their sins.”
But this time YHWH’s reply was one of rejection. It was no good their deserting Him, and then calling on Him not to desert them. They had done it too often before. But what they had proved was that they loved to wander away from Him. They had made no real attempt to prevent their feet from straying. Now therefore it was too late. While in the past He had often responded to such entreaties, now He was not willing to accept them back. Rather He would remember their iniquity and visit on them their sins. They had reached the end of the road.
Fuente: Commentary Series on the Bible by Peter Pett
The Lord Refuses Jeremiah’s Request
v. 10. Thus saith the Lord unto this people, Thus have they loved to wander, v. 11. Then said the Lord unto me, Pray not for this people for their good, v. 12. When they fast, v. 13. Then said I, Ah, Lord God! Behold, the prophets, v. 14. Then the Lord, v. 15. Therefore, thus saith the Lord concerning the prophets that prophesy in My name and I sent them not, v. 16. And the people to whom they prophesy shall be cast out in the streets of Jerusalem, v. 17. Therefore thou shall say this word unto them, Let mine eyes run down with tears night and day and let them not cease, v. 18. If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine!
Fuente: The Popular Commentary on the Bible by Kretzmann
Jer 14:10. Thus saith the Lord unto, &c. Thus saith the Lord concerning this people. They altogether love to wander, &c. Houbigant. God here returns an answer to the complaints and expostulations of the prophet, and tells him, that the miseries of the people are owing to themselves; ever turbulent and unquiet as they were, fond of novelty, forsaking God for the worship of idols, and despising the divine succour, to run after that of strangers.
Fuente: Commentary on the Holy Bible by Thomas Coke
These are solemn scriptures: and awful is it, when the Lord restrains prayer in his people, by withholding the spirit of grace and supplication. But we find in scripture beautiful instances, where the Lord still encourages his people to plead with him; when seemingly he is coming forth as an enemy. Witness Jacob’s wrestling with the angel, Gen 32:24-30 . Moses also, still pleads, Exo 32:10-14 . And what a lovely example is that, of the woman of Canaan with our Lord, Mat 15:22-28 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 14:10 Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins.
Ver. 10. They have loved to wander. ] Therefore now they shall have enough of it; yet not wander so wide as to miss hell; Psa 95:10-11 what wonder that God seemed a stranger to them who had so far estranged themselves from him?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 14:10-12
10Thus says the LORD to this people, Even so they have loved to wander; they have not kept their feet in check. Therefore the LORD does not accept them; now He will remember their iniquity and call their sins to account. 11So the LORD said to me, Do not pray for the welfare of this people. 12When they fast, I am not going to listen to their cry; and when they offer burnt offering and grain offering, I am not going to accept them. Rather I am going to make an end of them by the sword, famine and pestilence.
Jer 14:10-12 This is God’s response to Jeremiah’s intercessory prayer. It is shocking in its harsh statements. He characterizes Judah.
1. they have loved to wander
2. they have not stayed on the clearly marked path of His word
Therefore, YHWH will
1. not accept them
2. remember their iniquity (#2 and #3 are prophetic idioms, cf. Hos 8:13; Hos 9:9)
3. call their sins to account
4. instructed Jeremiah:
a. not pray for them (BDB 813, KB 933, Hithpael IMPERFECT used in a JUSSIVE sense, cf. Jer 7:16; Jer 11:14)
b. not listen to their cry (cf. Jer 6:20)
(1) when they fast
(2) when they sacrifice
5. not accept them (cf. Jer 14:10)
6. make an end of them (cf. Leviticus 26; Deuteronomy 27-28)
a. sword
b. famine
c. pestilence (cf. Jer 21:7; Jer 21:9; Jer 24:10; Jer 27:8; Jer 27:13; Jer 28:8; Jer 29:17-18; Jer 32:24; Jer 32:36; Jer 34:17; Jer 38:2; Jer 42:17; Jer 42:22; Jer 44:13)
Jer 14:12 burnt offering and grain offering These are two of the types of offerings discussed in Leviticus 1-7 (burnt – BDB 750; grain – BDB 585). See Special Topic: Sacrifices in Mesopotamia and Israel and Their Significance .
sword, famine and pestilence These three form the triad of the terrible results of invasion (cf. Jer 5:12; Jer 14:15; Jer 27:8; Jer 29:18).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
have they: Jer 2:23-25, Jer 2:36, Jer 3:1, Jer 3:2, Jer 8:5, Hos 11:7, Hos 11:9
refrained: Jer 2:25, Psa 119:101
the Lord: Jer 6:20, Amo 5:22, Mal 1:8-13
he will: Jer 31:34, Jer 44:21, Jer 44:22, 1Sa 15:2, 1Ki 17:18, Psa 109:14, Psa 109:15, Hos 8:13, Hos 9:9, Heb 8:12
Reciprocal: Gen 19:21 – I Lev 7:18 – it shall Lev 18:25 – therefore Pro 1:15 – refrain Eze 29:16 – bringeth Hos 7:2 – I remember
Fuente: The Treasury of Scripture Knowledge
Jer 14:10. In answer to the plea and complaint of his people, the Lord reminded them of their evil conduct. They had not been “overtaken in a fault, but loved to wander or stray instead of directing their feet In the way which God had pointed out to them. Because of all this he decreed to visit their sins which had reference first to the dearth about to come and next to the captivity a little later.
Fuente: Combined Bible Commentary
Jer 14:10-12. Thus saith the Lord, &c. Here God returns an answer to the complaints and expostulations of the prophet, contained in the eight preceding verses. They have loved to wander They have been fond of their idols; and despising the divine succour, have run after that of strangers, and they have persisted in their sinful courses, notwithstanding all counsels. Therefore the Lord doth not accept them He will not accept their own prayers or humiliations, nor thine intercessions on their behalf, but will punish them according to their deserts. When they fast, I will not hear It is likely a public fast had been appointed upon occasion of this drought, as there was in a like case in the Prophet Joels time. But I will consume them by the sword, famine, and pestilence Thus God threatens to add to the drought three sore judgments, ordinarily accompanying one another, both in Gods threatenings and in the execution of them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The Lord sent a message to His people. They had loved to wander from the path that He had prescribed for them to walk (cf. Jer 14:8; Hos 8:13; Hos 9:9). They had departed from His will by seeking out the many idolatrous sanctuaries in the land and the foreign nations with which they could make alliances. This was unacceptable behavior, and He would punish them for their sins.