Seventh-day Adventist Bible CommentaryJeremiah 14

The word of the Lord. This begins a new prophecy, which is considered by some to extend to ch. 17:18. The message of ch. 14 is undated. However, it has been conjectured that Jeremiah delivered it some time earlier than the latter part of the third year of the reign of Jehoiakim (see ch. 25:1), for nowhere in the chapter is there a hint that the Chaldeans have as yet come against Jerusalem. The dearth. Or, “the drought” (see ch. 3:3). If the drought described here is to be identified with that mentioned in ch. 3:3, the time of this prophecy would possibly fall in the first decade or so of Jeremiah’s ministry.

The gates. In ancient times public life centered at the city gates (see on Gen. 19:1). The decay of the gates represented the disruption of business and other public functions.

Found no water. Compare 1 Kings 18:5; Amos 4:7, 8. Covered their heads. An act displaying grief (see 2 Sam. 15:30; 19:4).

Chapt. An Old English form of “chapped.” However, the word thus translated does not mean “chapped,” as we now define that word, but rather “to be stricken with terror.” Poetically, words normally ascribed to human beings are sometimes ascribed to inanimate objects.

The hind. The female deer, known for her tender feeling toward her young, abandons it in her desperate, futile search for grass.

Dragons. Heb. tannim, “jackals” (see on ch. 9:11).

Though our iniquities. Because of his love for his people Jeremiah is prompted to pray for their pardon (see on ch. 7:16). In behalf of his people, he willingly confesses their transgressions. The prophet knew that Judah’s apostate spiritual condition had brought the drought upon the people (ch. 3:2, 3).

Hope of Israel. Heb. miqweh Yiśra’el, an expression occurring only here and in ch. 17:13. The prophet emphasizes the fact that there is no “hope” for Israel except in the Lord. As a wayfaring man. The prophet’s graphic way of expressing God’s seeming indifference to Judah in their “time of trouble.”

Astonied. Or, “astounded,” “perplexed.” The LXX renders the opening clause, “Wilt thou be as a man asleep?” In the midst. Jeremiah’s conquering faith assures him that God is not, as v. 8 implies, like a passing “wayfaring man” (see v. 8), but that the Lord ever abides loyally among His people. The prophet confidently knows that though the Lord delays action, He, “as a mighty man,” will save His own.

Not accept them. Because the people of Judah have not turned from their sinfulness, but have loved to “wander” in the paths of their own transgressions, God must refuse Jeremiah’s request. Visit. That is for the purpose of punishing (see on Ps. 8:4; 59:5).

Pray not. See chs. 7:16; 11:14.

I will not accept. The statement has been understood to mean that these fasts and offerings were merely perfunctory, ceremonial acts, without the sincere spirit of true worship (see Isa. 1:10–15), and so unacceptable to God. However, the passage may mean that their fasts and offerings, though in a measure sincere, came too late to avert the divine punishment.

By the sword. So constantly has human history demonstrated the sequence of the scourges of war, that sword, famine, and pestilence have become a proverbial evil trinity (see ch. 21:9).

The prophets say. One of the chief reasons for the Israelites’ spiritual decadence was the potent evil influence of the many false, corrupt, popularity-seeking prophets who deluded the people into expecting peace. These prophets speciously reasoned that because the Israelites were the people of God’s choice, they were secure from all defeat, and that only good would come to them. Because the teaching of these false religious leaders was more pleasing to the ears of the people than the messages given by the true servants of God, the false prophets were regarded with much greater favor than God’s appointed spokesmen. The opposition of the false prophets made the tasks of God’s messengers extremely difficult (see Isa. 30:8–10; Jer. 5:31; Eze. 13; Amos 3:5–12). Ye shall not see. In characteristic fashion the false prophets sounded the popular note by denying the three scourges pronounced upon the people by God (see v. 12), promising them the blessings of continued prosperity and “assured peace.”

By sword and famine. The Lord pronounces upon these deceivers the very disasters they declared would never come.

None to bury them. Not to be buried with proper respect and ceremony was regarded by the Jews as a great dishonor (see chs. 8:2; 16:5, 6).

The virgin daughter. A poetic personification for Judah, with particular reference to its capital city, Jerusalem (see Isa. 37:22; Jer. 8:21; Lam. 1:15; 2:13).

Behold the slain. The prophet foresaw the desolate state of the land because of the Babylonian captivity. Sick with famine. That is, suffering from the diseases brought by famine, such as malnutritional ailments and other physical weaknesses that spring from the lack of food. Go about. Or, “make merchandise.” The meaning of this clause is somewhat obscure. Some think the passage means that the prophet and the priest would wander around in the land of captivity not knowing where to dwell or where they would be taken next. Others believe it means that these false religious leaders would gain no lesson from the severe experience of the Exile, but would continue to ply their trade during their captivity.

Utterly rejected. Here again (see vs. 7–9) love for his country and people causes the prophet to intercede passionately for them. He begins by earnestly expostulating with God as to the reasons for the calamitous conditions.

We acknowledge. Jeremiah freely acknowledges the transgressions of his people. Nevertheless, he appeals to the love that God has for His people (see on Ps. 85:10).

Thy name’s sake. Compare the arguments used by Jeremiah with those advanced by Moses in Israel’s behalf (see Num. 14:15–19). Throne. The throne of God is the symbol of the divine presence. Here the throne seems to denote the city of Jerusalem as the dwelling place of God (see chs. 3:17; 17:12).

The vanities. The worthlessness of idols was made increasingly apparent to all during this time of drought (v. 1) by the utter inability of these false gods to cause sorely needed rain (see Isa. 41:29; Jer. 10:3, 8).