ContextDrought and a Prayer for Mercy
1That which came as the word of the LORD to Jeremiah in regard to the drought:
And her gates languish;
They sit on the ground in mourning,
And the cry of Jerusalem has ascended.
3Their nobles have sent their servants for water;
They have come to the cisterns and found no water.
They have returned with their vessels empty;
They have been put to shame and humiliated,
And they cover their heads.
4Because the ground is cracked,
For there has been no rain on the land;
The farmers have been put to shame,
They have covered their heads.
5For even the doe in the field has given birth only to abandon her young,
Because there is no grass.
6The wild donkeys stand on the bare heights;
They pant for air like jackals,
Their eyes fail
For there is no vegetation.
7Although our iniquities testify against us,
O LORD, act for Your names sake!
Truly our apostasies have been many,
We have sinned against You.
8O Hope of Israel,
Its Savior in time of distress,
Why are You like a stranger in the land
Or like a traveler who has pitched his tent for the night?
9Why are You like a man dismayed,
Like a mighty man who cannot save?
Yet You are in our midst, O LORD,
And we are called by Your name;
Do not forsake us!
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.
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 themyet they keep saying, There will be no sword or famine in this landby 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 themneither them, nor their wives, nor their sons, nor their daughtersfor 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.
18If 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.
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 names 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.
Parallel VersesAmerican Standard Version
The word of Jehovah that came to Jeremiah concerning the drought.
The Word of the Lord that came to Jeremias concerning the words of the drought.
Darby Bible Translation
The word of Jehovah that came to Jeremiah concerning the drought.
English Revised Version
The word of the LORD that came to Jeremiah concerning the drought.
Webster's Bible Translation
The word of the LORD that came to Jeremiah concerning the dearth.
World English Bible
The word of Yahweh that came to Jeremiah concerning the drought.
Young's Literal Translation
That which hath been the word of Jehovah unto Jeremiah concerning the matters of the dearths:
'O Lord, though our iniquities testify against us, do Thou it for Thy name's sake: for our backslidings are many; we have sinned against Thee. 8. O the hope of Israel, the saviour thereof in time of trouble, why shouldest Thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? 9. Why shouldest Thou be as a man astonied, as a mighty man that cannot save? yet Thou, O Lord, art in the midst of us, and we are called by Thy name; leave us not.'--JER. xiv. 7-9. …
Alexander Maclaren—Expositions of Holy Scripture
How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life
The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him, …
Thomas Watson—The Ten Commandments
Question of the Contemplative Life
I. Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it? S. Thomas, On the Beatific Vision, I., xii. 7 ad 3m II. Do the Moral Virtues pertain to the Contemplative Life? S. Augustine, Of the City of God, xix. 19 III. Does the Contemplative Life comprise many Acts? S. Augustine, Of the Perfection of Human Righteousness, viii. 18 " Ep., cxxx. ad probam IV. Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration …
St. Thomas Aquinas—On Prayer and The Contemplative Life
Carried Captive into Babylon
In the ninth year of Zedekiah's reign "Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem," to besiege the city. 2 Kings 25:1. The outlook for Judah was hopeless. "Behold, I am against thee," the Lord Himself declared through Ezekiel. "I the Lord have drawn forth My sword out of his sheath" it shall not return any more. . . . Every heart shall melt, and all hands shall be feeble, and every spirit shall faint, and all knees shall be weak as water." "I will pour out Mine indignation …
Ellen Gould White—The Story of Prophets and Kings
A Message from the Crowned Christ
(Revelation, Chapters ii and iii) "The glory of love is brightest when the glory of self is dim, And they have the most compelled me who most have pointed to Him. They have held me, stirred me, swayed me,--I have hung on their every word, Till I fain would arise and follow, not them, not them,--but their Lord!" Patmos Spells Patience. Patience is strength at its strongest, using all its strength in holding back from doing something. Patience is love at flood pleading with strength to hold steady …
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament
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