Jeremiah 14:22
Parallel Verses
English Standard Version
Are there any among the false gods of the nations that can bring rain? Or can the heavens give showers? Are you not he, O LORD our God? We set our hope on you, for you do all these things.

King James Bible
Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things.

American Standard Version
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.

Douay-Rheims Bible
Are there any among the graven things of the Gentiles that can send rain? or can the heavens give showers? art not thou the Lord our God, whom we have looked for? for thou hast made all these things.

English Revised Version
Are there any among the vanities of the heathen that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee; for thou hast made all these things.

Webster's Bible Translation
Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things.

Jeremiah 14:22 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Lord's answer. - Jeremiah 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. Jeremiah 14:11. And Jahveh hath said unto me: Pray not for this people for their good. Jeremiah 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. Jeremiah 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. Jeremiah 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. Jeremiah 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. Jeremiah 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. Jeremiah 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. Jeremiah 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, Jeremiah 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 (Jeremiah 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, Jeremiah 14:5 and Jeremiah 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 Jeremiah 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 נוּע cannot here mean the waving and swaying of reeds, but only the wandering after other gods, cf. Jeremiah 2:23, Jeremiah 2:31. This is shown by the addition: they kept not back their feet, cf. with Jeremiah 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. Jeremiah 14:8 and Jeremiah 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 Hosea 8:13. - After mentioning the reason why He punishes Judah, the Lord in Jeremiah 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 רצם refers not to the sacrifices, but, like that in רנּתם, to the Jews who, by bringing sacrifices, seek to win God's love. כּי, 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. Leviticus 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, Jeremiah 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 Jeremiah 4:10; Jeremiah 5:12. Hitz. and Graf propose to change שׁלום אמת into שׁלום ואמת, acc. to Jeremiah 33:6 and Isaiah 39:8, because the lxx have ἀλήθειαν καὶ εἰρήνην. But none of the passages cited furnishes sufficient ground for this. In Jeremiah 33:6 the lxx have rendered εἰρήνην καὶ πίστιν, in Isaiah 39:8, εἰρήνη καὶ δικαιοσύνη; 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 ו before אליל, and to couple אליל with קסם, so as to make one idea: prophecy of nought. For this he can allege none other than the erroneous reason that קסם, 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. אלוּל and תּרמוּת 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. Jeremiah 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. Jeremiah 8:2; Jeremiah 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, Jeremiah 7:18. Hitz. rightly paraphrases ושׁפכתּי: and in this wise will I pour out. רעתם, not: the calamity destined for them, but: their wickedness which falls on them with its consequences, cf. Jeremiah 2:19, Hosea 9:15, for propheta videtur causam reddere, cur Deus horribile illud judicium exequi statuerit contra Judaeos, nempe quoniam digni erant tali mercede (Calv.).

Jeremiah 14:22 Parallel Commentaries

Treasury of Scripture Knowledge

Are.

Jeremiah 10:15 They are vanity, and the work of errors: in the time of their visitation they shall perish.

Jeremiah 16:19 O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come to you from the ends of the earth...

Deuteronomy 32:21 They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities...

Isaiah 41:29 Behold, they are all vanity; their works are nothing: their molten images are wind and confusion.

Isaiah 44:12-20 The smith with the tongs both works in the coals, and fashions it with hammers, and works it with the strength of his arms: yes...

vanities.

Deuteronomy 32:21 They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities...

1 Kings 17:1 And Elijah the Tishbite, who was of the inhabitants of Gilead, said to Ahab, As the LORD God of Israel lives, before whom I stand...

1 Kings 18:1 And it came to pass after many days, that the word of the LORD came to Elijah in the third year, saying, Go, show yourself to Ahab...

Psalm 74:1,2 O God, why have you cast us off for ever? why does your anger smoke against the sheep of your pasture...

Zechariah 10:1,2 Ask you of the LORD rain in the time of the latter rain; so the LORD shall make bright clouds, and give them showers of rain...

Acts 14:15-17 And saying, Sirs, why do you these things? We also are men of like passions with you...

art.

Jeremiah 5:24 Neither say they in their heart, Let us now fear the LORD our God, that gives rain, both the former and the latter, in his season...

Jeremiah 10:13 When he utters his voice, there is a multitude of waters in the heavens, and he causes the vapors to ascend from the ends of the earth...

Jeremiah 51:16 When he utters his voice, there is a multitude of waters in the heavens; and he causes the vapors to ascend from the ends of the earth...

Deuteronomy 28:12 The LORD shall open to you his good treasure, the heaven to give the rain to your land in his season...

1 Kings 8:36 Then hear you in heaven, and forgive the sin of your servants, and of your people Israel...

1 Kings 17:14 For thus said the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail...

1 Kings 18:39-45 And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God...

Job 5:10 Who gives rain on the earth, and sends waters on the fields:

Job 38:26-28 To cause it to rain on the earth, where no man is; on the wilderness, wherein there is no man...

Psalm 147:8 Who covers the heaven with clouds, who prepares rain for the earth, who makes grass to grow on the mountains.

Isaiah 30:23 Then shall he give the rain of your seed, that you shall sow the ground with; and bread of the increase of the earth...

Joel 2:23 Be glad then, you children of Zion, and rejoice in the LORD your God: for he has given you the former rain moderately...

Amos 4:7 And also I have withheld the rain from you, when there were yet three months to the harvest: and I caused it to rain on one city...

Matthew 5:45 That you may be the children of your Father which is in heaven: for he makes his sun to rise on the evil and on the good...

wait.

Psalm 25:3,21 Yes, let none that wait on you be ashamed: let them be ashamed which transgress without cause...

Psalm 27:14 Wait on the LORD: be of good courage, and he shall strengthen your heart: wait, I say, on the LORD.

Psalm 130:5 I wait for the LORD, my soul does wait, and in his word do I hope.

Psalm 135:7 He causes the vapors to ascend from the ends of the earth; he makes lightning for the rain; he brings the wind out of his treasuries.

Isaiah 30:18,23 And therefore will the LORD wait, that he may be gracious to you, and therefore will he be exalted, that he may have mercy on you...

Lamentations 3:25,26 The LORD is good to them that wait for him, to the soul that seeks him...

Micah 7:7 Therefore I will look to the LORD; I will wait for the God of my salvation: my God will hear me.

Habakkuk 3:17-19 Although the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail...

Cross References
Acts 14:15
"Men, why are you doing these things? We also are men, of like nature with you, and we bring you good news, that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them.

1 Kings 8:36
then hear in heaven and forgive the sin of your servants, your people Israel, when you teach them the good way in which they should walk, and grant rain upon your land, which you have given to your people as an inheritance.

1 Kings 17:1
Now Elijah the Tishbite, of Tishbe in Gilead, said to Ahab, "As the LORD, the God of Israel, lives, before whom I stand, there shall be neither dew nor rain these years, except by my word."

Job 38:28
"Has the rain a father, or who has begotten the drops of dew?

Isaiah 41:29
Behold, they are all a delusion; their works are nothing; their metal images are empty wind.

Jeremiah 5:12
They have spoken falsely of the LORD and have said, 'He will do nothing; no disaster will come upon us, nor shall we see sword or famine.

Jeremiah 5:24
They do not say in their hearts, 'Let us fear the LORD our God, who gives the rain in its season, the autumn rain and the spring rain, and keeps for us the weeks appointed for the harvest.'

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