TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 14:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
The first verse is the title of the whole chapter: it does indeed all concern the dearth, but much of it consists of the prophet's prayers concerning it; yet these are not unfitly said to be, The word of the Lord which came to him concerning it, for every acceptable prayer is that which God puts into our hearts; nothing is our word that comes to him but what is first his word that comes from him. In these verses we have,
I.The language of nature lamenting the calamity.
When the heavens were as brass, and distilled no dews, the earth was as iron, and produced no fruits; and then the grief and confusion were universal.
1.The people of the land were all in tears. Destroy their vines and their fig-trees and you cause all their mirth to cease, Hos 2:11, Hos 2:12. All their joy fails with the joy of harvest, with that of their corn and wine. Judah mourns (Jer 14:2), not for the sin, but for the trouble - for the withholding of the rain, not for the withdrawing of God's favour. The gates thereof, all that go in and out at their gates, languish, look pale, and grow feeble, for want of the necessary supports of life and for fear of the further fatal consequences of this judgment. The gates, through which supplies of corn formerly used to be brought into their cities, now look melancholy, when, instead of that, the inhabitants are departing through them to seek for bread in other countries. Even those that sit in the gates languish; they are black unto the ground, they go in black as mourners and sit on the ground, a the poor beggars at the gates are black in the face for want of food, blacker than a coal, Lam 4:8. Famine is represented by a black horse, Rev 6:5. They fall to the ground through weakness, not being able to go along the streets. The cry of Jerusalem has gone up; that is, of the citizens (for the city is served by the field), or of people from all parts of the country met at Jerusalem to pray for rain; so some. But I fear it was rather the cry of their trouble, and the cry of their prayer.
2.The great men of the land felt from this judgment (Jer 14:3): The nobles sent their little ones to the water, perhaps their own children, having been forced to part with their servants because they had not wherewithal to keep them, and being willing to train up their children, when they were little, to labour, especially in a case of necessity, as this was. We find Ahab and Obadiah, the king and the lord chamberlain of his household, in their own persons, seeking for water in such a time of distress as this was, Kg1 18:5, Kg1 18:6. Or, rather, their meaner ones, their servants and inferior officers; these they sent to seek for water, which there is no living without; but there was none to be found: They returned with their vessels empty; the springs were dried up when there was no rain to feed them; and then they (their masters that sent them) were ashamed and confounded at the disappointment. They would not be ashamed of their sins, nor confounded at the sense of them, but were unhumbled under the reproofs of the word, thinking their wealth and dignity set them above repentance; but God took a course to make them ashamed of that which they were so proud of, when they found that even on this side hell their nobility would not purchase them a drop of water to cool their tongue. Let our reading the account of this calamity make us thankful for the mercy of water, that we may not by the feeling of the calamity be taught to value it. What is most needful is most plentiful.
3.The husbandmen felt most sensibly and immediately from it (Jer 14:4): The ploughmen were ashamed, for the ground was so parched and hard that it would not admit the plough even when it was so chapt and cleft that it seemed as if it did not need the plough. They were ashamed to be idle, for there was nothing to be done, and therefore nothing to be expected. The sluggard, that will not plough by reason of cold, is not ashamed of his own folly; but the diligent husbandman, that cannot plough by reason of heat, is ashamed of his own affliction. See what an immediate dependence husbandmen have upon the divine Providence, which therefore they should always have an eye to, for they cannot plough nor sow in hope unless God water their furrows, Psa 65:10.
4.The case even of the wild beasts was very pitiable, Jer 14:5, Jer 14:6. Man's sin brings those judgments upon the earth which make even the inferior creatures groan: and the prophet takes notice of this as a plea with God for mercy. Judah and Jerusalem have sinned, but the hinds and the wild asses, what have they done? The hinds are pleasant creatures, lovely and loving, and particularly tender of their young; and yet such is the extremity of the case that, contrary to the instinct of their nature, they leave their young, even when they are newly calved and most need them, to seek for grass elsewhere; and, if they can find none, they abandon them, because not able to suckle them. It grieved not the hind so much that she had no grass herself as that she had none for her young, which will shame those who spend that upon their lusts which they should preserve for their families. The hind, when she has brought forth her young, is said to have cast forth her sorrows (Job 39:3), and yet she continues her cares; but, as it follows there, she soon sees the good effect of them, for her young ones in a little while grow up, and trouble her no more, Jer 14:4. But here the great trouble of all is that she has nothing for them. Nay, one would be sorry even for the wild asses (though they are creatures that none have any great affection for); for, though the barren land is made their dwelling at the best (Job 39:5, Job 39:6), yet even that is now made too hot for them, so hot that they cannot breathe in it, but they get to the highest places they can reach, where the air is coolest, and snuff up the wind like dragons, like those creatures which, being very hot, are continually panting for breath. Their eyes fail, and so does their strength, because there is no grass to support them. The tame ass, that serves her owner, is welcome to his crib (Isa 1:3) and has her keeping for her labour, when the wild ass, that scorns the crying of the driver, is forced to live upon air, and is well enough served for not serving. He that will not labour, let him not eat.
II.Here is the language of grace, lamenting the iniquity, and complaining to God of the calamity.
The people are not forward to pray, but the prophet here prays for them, and so excites them to pray for themselves, and puts words into their mouths, which they may make use of, in hopes to speed, Jer 14:7-9. In this prayer, 1. Sin is humbly confessed. When we come to pray for the preventing or removing of any judgment we must always acknowledge that our iniquities testify against us. Our sins are witnesses against us, and true penitents see them to be such. They testify, for they are plain and evident; we cannot deny the charge. They testify against us, for our conviction, which tends to our present shame and confusion, and our future condemnation. They disprove and overthrow all our pleas for ourselves; and so not only accuse us, but answer against us. If we boast of our own excellencies, and trust to our own righteousness, our iniquities testify against us, and prove us perverse. If we quarrel with God as dealing unjustly or unkindly with us in afflicting us, our iniquities testify against us that we do him wrong; "for our backslidings are many and our revolts are great, whereby we have sinned against thee - too numerous to be concealed, for they are many, too heinous to be excused, for they are against thee." 2. Mercy is earnestly begged: "Though our iniquities testify against us, and against the granting of the favour which the necessity of our case calls for, yet do thou it." They do not say particularly what they would have done; but, as becomes penitents and beggars, they refer the matter to God: "Do with us as thou thinkest fit," Jdg 10:15. Not, Do thou it in this way or at this time, but "Do thou it for thy name's sake; do that which will be most for the glory of thy name." Note, Our best pleas in prayer are those that are fetched from the glory of God's own name. "Lord, do it, that they mercy may be magnified, thy promise fulfilled, and thy interest in the world kept up; we have nothing to plead in ourselves, but every thing in thee." There is another petition in this prayer, and it is a very modest one (Jer 14:9): "Leave us not, withdraw not thy favour and presence." Note, We should dread and deprecate God's departure from us more than the removal of any or all our creature-comforts. 3. Their relation to God, their interest in him, and their expectations from him grounded thereupon, are most pathetically pleaded with him, Jer 14:8, Jer 14:9. (1.) They look upon him as one they have reason to think should deliver them when they are in distress, yea, though their iniquities testify against them; for in him mercy has often rejoiced against judgment. The prophet, like Moses of old, is willing to make the best he can of the case of his people, and therefore, though he must own that they have sinned many a great sin (Exo 32:31), yet he pleads, Thou art the hope of Israel. God has encouraged his people to hope in him; in calling himself so often the God of Israel, the rock of Israel, and the Holy One of Israel, he has made himself the hope of Israel. He has given Israel his word to hope in, and caused them to hope in it; and there are those yet in Israel that make God alone their hope, and expect he will be their Saviour in time of trouble, and they look not for salvation in any other; "Thou hast many a time been such, in the time of their extremity." Note, Since God is his people's all-sufficient Saviour, they ought to hope in him in their greatest straits; and, since he is their only Saviour, they ought to hope in him alone. They plead likewise, "Thou art in the midst of us; we have the special tokens of thy presence with us, thy temple, thy ark, thy oracles, and we are called by the name, the Israel of God; and therefore we have reason to hope thou wilt not leave us; we are thine, save us. Thy name is called upon us, and therefore what evils we are under reflect dishonour upon thee, as if thou wert not able to relieve thy own." The prophet had often told the people that their profession of religion would not protect them from the judgments of God; yet here he pleads it with God, as Moses, Exo 32:11. Even this may go far as to temporal punishments with a God of mercy. Valeat quantum valere potest - Let the plea avail as far as is proper. (2.) It therefore grieves them to think that he does not appear for their deliverance; and, though they do not charge it upon him as unrighteous, they humbly plead it with him why he should be gracious, for the glory of his own name. For otherwise he will seem, [1.] Unconcerned for his own people: What will the Egyptians say? they will say, "Israel's hope and Saviour does not mind them; he has become as a stranger in the land, that does not at all interest himself in its interests; his temple, which he called his rest for ever, is no more so, but he is in it as a wayfaring man, that turns aside to tarry but for a night in an inn, which he never enquires into the affairs of, nor is in any care about." Though God never is, yet he sometimes seems to be, as if he cared not what became of his church: Christ slept when his disciples were in storm. [2.] Incapable of giving them any relief. The enemies once said, Because the Lord was not able to bring his people to Canaan, he let them perish in the wilderness (Num 14:16); so now they will say, "Either his wisdom or his power fails him; either he is as a man astonished (who, though he has the reason of a man, yet, being astonished, is quite at a loss and at his wits' end) or as a mighty man who is overpowered by such as are more mighty, and therefore cannot save; though mighty, yet a man, and therefore having his power limited." Either of these would be a most insufferable reproach to the divine perfections; and therefore, why has the God that we are sure is in the midst of us become as a stranger? Why does the almighty God seem as if he were no more than a mighty man, who, when he is astonished, though he would, yet cannot save? It becomes us in prayer to show ourselves concerned more for God's glory than for our own comfort. Lord, what wilt thou do unto thy great name?
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
It will serve us to remember that what is called the Word came to certain persons, as “the word of the Lord which came to Hosea, the son of Beeri,” and “the word which came to Isaiah, the son of Amoz, concerning Judah and concerning Jerusalem,” and “the word that came to Jeremiah concerning the drought.” We must inquire how this Word came to Hosea, and how it came also to Isaiah the son of Amoz, and again to Jeremiah concerning the drought. The comparison may enable us to find out how the Word was with God. We will generalize by simply looking at what the prophets said, as if that were the Word of the Lord or the Word that came to them. May it not be … that … the Son, the Word, of whom we are now theologizing, came to Hosea, sent to him by the Father, historically, that is to say, to the son of Beeri, the prophet Hosea.… Similarly the Word comes also to Isaiah, teaching the things that are coming on Judea and Jerusalem in the last days. So also it comes to Jeremiah lifted up by a divine elation.… Thus to find out what is meant by the phrase “the Word was with God,” we have adduced the words used about the prophets, how he came to Hosea, to Isaiah, to Jeremiah.… We have to add that in his coming to the prophets he illuminates the prophets with the light of knowledge, causing them to see things that had been before them but that they had not understood until then.
Again, the Scriptures speak of God as asleep when the psalmist says, “Arise! Why do you sleep, O Lord?” He does not say this to make us suspect that God sleeps. This would be the utmost madness. By the word sleep the psalm shows God’s patience and forbearance toward us. Another prophet has said, “You will not be like a person who sleeps, will you?” Do you not see that we need much help from our understanding and reason when we are searching into the treasure house of the divine Scriptures? If we listen to the words only, if we do not think but take the words as they come, not only will those absurdities follow, but many a conflict will be seen in what has been said.
After many and various thoughts, he returns to the prophecy’s title, in which it is written, “What the word of the Lord gave to Jeremiah concerning the drought.” This is why he says, in effect: “Because the idols of demons are unable to make it rain, and the heavens are unable to give showers in and of themselves, therefore give us rain, O Lord our God, on whom we always wait and toward whom we have turned our hope and devotion. For everything is yours, and whatever is good cannot be given without you, to whom it belongs.” Let us speak this word also against the heretics who are unable to grant rain showers of doctrine. Although they prefer themselves to be the heavens and thus glory in themselves, concerning what is written, “the heavens tell forth the glory of God,” they are nonetheless incapable of providing rain showers of doctrine. For it is God alone who instructs people and grants a diversity of graces to those who wait on him.
(Chapter XIV—Verse 1) The word of the Lord came to Jeremiah concerning the words of drought. The anger of God is evident in everything. Therefore, the sun sets on sinners at noon, and the moon, stars, and other celestial bodies do not give their light (Amos VIII). It can be assumed that there was no rain during the time of the siege, so that the besieged would suffer from a lack of water. Truly, the city only has one source, the fountain of Siloam, and it does not have a continuous supply. And to this day, the lack of rainfall not only causes a scarcity of crops but also a shortage of drinking water.
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Summary
Jeremiah 14:1 serves as the solemn and authoritative introduction to a pivotal prophetic oracle delivered by the LORD to Jeremiah, specifically addressing a severe and widespread drought afflicting the land of Judah. This verse immediately establishes the divine origin and binding nature of the message, underscoring that the natural calamity is not merely an environmental phenomenon but a direct communication from God concerning the nation's spiritual state and the impending consequences of their covenant unfaithfulness. It sets a somber tone for the subsequent laments, pronouncements of judgment, and the prophet's profound burden in conveying such a difficult and devastating word.
Context
Literary Context
Jeremiah 14:1 marks a distinct and significant thematic shift within the book of Jeremiah, initiating a series of prophecies specifically focused on a devastating drought. Preceding chapters (e.g., Jeremiah 7-10 and Jeremiah 11-13) have meticulously detailed Judah's pervasive idolatry, their breaking of the covenant, and the LORD's lament over their stubborn refusal to repent, often warning of judgment through foreign invasion. This verse, with its explicit mention of "the dearth," grounds the subsequent expressions of national despair (Jeremiah 14:2-6), the people's confession of sin (Jeremiah 14:7-9), and Jeremiah's deep sorrow (Jeremiah 14:17-18) in a tangible, immediate, and catastrophic crisis. It frames the natural disaster as a direct manifestation of God's disciplinary hand, connecting it to the covenant curses outlined in the Torah.
Historical & Cultural Context
This prophecy most likely occurred during the tumultuous reign of King Jehoiakim (609-598 BC), a period characterized by profound political instability as Judah navigated the decline of Assyria, the ascendance of Babylon, and the lingering influence of Egypt. Spiritually, the nation was in a state of deep apostasy, having largely abandoned the reforms initiated by King Josiah. Idolatry, social injustice, and a superficial adherence to religious rituals had replaced genuine covenant fidelity. In an agrarian society like ancient Judah, dependent on seasonal rains for crops and livestock, a severe drought was a catastrophic event, inevitably leading to famine, widespread suffering, and societal collapse. Both culturally and biblically, such a calamity was widely understood as a sign of divine displeasure or judgment, echoing the explicit warnings found in the covenant stipulations (e.g., Deuteronomy 28:23-24 and Leviticus 26:19-20). Jeremiah's message would have resonated deeply with the physical suffering, while simultaneously challenging the nation's spiritual complacency and calling them to repentance.
Key Themes
Jeremiah 14:1 introduces and reinforces several foundational themes prevalent throughout the book of Jeremiah and the broader prophetic literature. Firstly, Divine Revelation and Authority is paramount, as "the word of the LORD" underscores God's active engagement with His people and His sovereign control over both natural phenomena and human history. This phrase establishes the absolute truth and power of the message to follow. Secondly, the Consequences of Covenant Unfaithfulness are vividly illustrated; the "dearth" is not a random misfortune but a direct, tangible result of Judah's persistent rebellion against God's covenant, serving as a severe warning and a call to repentance. This aligns with the broader prophetic message that physical suffering often stems from spiritual brokenness and disobedience (e.g., Amos 4:6-9). Thirdly, the Prophetic Burden and Intercession is subtly introduced. Jeremiah, often known as the "weeping prophet," is tasked with delivering these grim tidings, and his subsequent laments and prayers (e.g., Jeremiah 14:19-22) highlight the immense emotional and spiritual toll of his calling, as he stands as a mediator between a holy God and a rebellious people.
Exposition and Analysis
Key Word Analysis
This term (H1697) is far more expansive than a mere utterance. It signifies a divine pronouncement, a matter, an affair, or a thing spoken of, carrying with it the weight of authority, purpose, and often, action. When used in the context "the word of the LORD," it denotes a revelation that is not just information but a powerful, active force that shapes events and reveals God's will and character. It emphasizes the direct, intentional communication from God to His prophet, implying a decree or a matter of great significance.
This (H3068) is the sacred covenant name of God, often transliterated as Yahweh. It signifies God as the self-existent, eternal, and covenant-keeping God. Its use here underscores that the message originates from the sovereign God who is intimately involved with His people, who made a covenant with them, and who is now holding them accountable to its terms. It highlights His personal relationship and His unwavering faithfulness, even in judgment, emphasizing His unique identity as the God of Israel.
This feminine intensive noun (H1226) is derived from a root meaning "to restrain" or "to cut off." It specifically refers to a severe and prolonged drought, characterized by a withholding of rain and consequent scarcity or famine. The intensive form emphasizes the extreme severity of the condition, implying a complete and devastating lack. Its connection to a root meaning "restraint" reinforces the theological understanding that this drought is not accidental but a deliberate act of divine withholding, a direct consequence of Judah's actions.
Verse Breakdown
"¶ The word of the LORD"
This opening phrase functions as a standard prophetic oracle formula, immediately establishing the divine origin and absolute authority of the message that follows. It signifies that what Jeremiah is about to declare is not his own opinion or observation, but a direct, authoritative revelation from the sovereign God, Yahweh. The paragraph marker (¶) in the KJV often indicates a new section or a significant shift in thought, further emphasizing the importance and distinct nature of this divine communication.
"that came to Jeremiah"
This clause identifies the specific recipient and messenger of the divine word. Jeremiah, chosen by God from birth and set apart for prophetic ministry (Jeremiah 1:5), is the designated conduit through whom God's message is delivered to the people of Judah. This highlights the prophetic office as one of divine commissioning and underscores Jeremiah's unique role as God's spokesperson, despite the personal cost, rejection, and suffering he would endure.
"concerning the dearth."
This final phrase specifies the immediate subject matter of the divine word: a severe drought or famine. It grounds the abstract concept of "the word of the LORD" in a concrete, devastating reality that the people of Judah were experiencing firsthand. This "dearth" is presented not as a random natural disaster, but as the specific context and catalyst for God's prophetic address, implying it is a sign or consequence directly related to Judah's spiritual condition and a prelude to further divine pronouncements.
Literary Devices
Jeremiah 14:1 primarily employs the Prophetic Oracle Formula, a ubiquitous literary device in prophetic books, immediately signaling to the reader that the subsequent content is a direct divine message. The precise phrase "The word of the LORD that came to Jeremiah" functions as an authoritative superscription, lending immense weight, solemnity, and unquestionable legitimacy to the pronouncements that follow. This formula establishes the Divine Authority behind the message, clearly differentiating it from human opinion, observation, or political commentary. Furthermore, the explicit mention of "the dearth" serves as a powerful form of Foreshadowing, indicating that this natural calamity is not merely a backdrop but the central theme and catalyst for God's judgment and the prophet's profound lament that will unfold in the subsequent verses. It also functions as a potent form of Symbolism, where the physical drought represents the spiritual barrenness, moral decay, and covenant unfaithfulness of Judah, a recurring motif in biblical literature where natural consequences mirror spiritual states of being.
Theological and Thematic Connections
Jeremiah 14:1 profoundly connects to the overarching biblical narrative of God's covenant relationship with humanity and the intrinsic consequences of faithfulness or rebellion. It underscores God's active, sovereign involvement in human history, demonstrating His control over creation and His willingness to use natural phenomena as instruments of discipline or judgment, particularly when His covenant people stray from His ways. The "word of the LORD" is not a passive utterance but an active, powerful force that brings both revelation and reality, whether blessing or curse. This verse sets the stage for a deep theological exploration of divine justice, the necessity of national and individual repentance, and the compassionate yet firm nature of God who, even in judgment, seeks to draw His people back to Himself. It highlights the prophet's crucial, often painful, role as a mediator and intercessor, bearing the weight of God's message and the suffering of his people.
Reflection and Application
Jeremiah 14:1 serves as a stark and enduring reminder that God is not distant or disengaged from His creation or the affairs of humanity. His "word" is active, powerful, and comes to us, often through unexpected or challenging circumstances, calling for a response. The "dearth" in Judah was a tangible, physical manifestation of a deeper spiritual reality—a people parched for truth, devoid of genuine faith, and tragically cut off from the living waters of God's presence due to their pervasive idolatry and persistent disobedience. For us today, while not every natural disaster is a direct punitive judgment for specific sins, this verse compels us to consider our own spiritual landscape. Are we experiencing a "dearth" or spiritual dryness in our lives—a lack of joy, peace, purpose, or a vibrant connection with God—because of unconfessed sin, spiritual apathy, or a turning away from His life-giving word? It challenges us to heed God's warnings, to cultivate a heart of genuine repentance, and to seek Him earnestly as the ultimate source of all true sustenance. Furthermore, it compels us to compassionate action and fervent intercession for those who suffer from physical scarcity and hardship in our world, recognizing the deep pain and vulnerability that such "dearth" brings.
Questions for Reflection
FAQ
What is the significance of "The word of the LORD" in this verse?
"The word of the LORD" is a crucial prophetic formula that establishes the divine origin and absolute authority of the message. It signifies that the following prophecy is not Jeremiah's personal opinion or observation, but a direct, authoritative revelation from God Himself. This phrase underscores God's active involvement in human affairs and His communication with His chosen prophets, ensuring that the message carries divine weight and demands a response from the people. It highlights the covenant relationship between God and Israel, where God speaks to His people through His chosen messengers, as seen throughout the prophetic books (e.g., Isaiah 1:1 and Ezekiel 1:3).
Why is drought considered a form of divine judgment in the Bible?
In the ancient Near East, and particularly for an agrarian society like ancient Israel, rain was essential for survival and a clear sign of God's blessing and provision. Conversely, drought (the "dearth" in this verse) was often understood as a direct consequence of covenant unfaithfulness and a severe form of divine judgment. The Mosaic Law explicitly warns of drought and famine as curses for disobedience to God's commands and for turning to idolatry (e.g., Deuteronomy 28:23-24 and Leviticus 26:19-20). Therefore, the "dearth" in Jeremiah 14:1 is not merely a natural phenomenon but a tangible manifestation of God's profound displeasure with Judah's pervasive idolatry and rebellion, serving as a severe call to repentance and a demonstration of His justice.
Christ-Centered Fulfillment
Jeremiah 14:1, with its solemn declaration of "the word of the LORD" concerning a devastating "dearth," finds its ultimate Christ-centered fulfillment in several profound ways. First, Jesus Christ is the Incarnate Word of God (John 1:1), the ultimate and perfect revelation of God to humanity. While Jeremiah delivered a word of judgment concerning physical scarcity, Jesus embodies the very essence of God's communication, bringing not only judgment but also ultimate salvation and spiritual abundance. He is the living Word who perfectly reveals the Father's will and character. Second, the "dearth" in Judah was a direct consequence of their covenant unfaithfulness, a tangible manifestation of the curse of sin that separates humanity from God. Christ, however, became a curse for us on the cross (Galatians 3:13), taking upon Himself the full weight of humanity's rebellion and its devastating consequences, including the spiritual "dearth" of separation from God. Through His perfect life, atoning sacrifice, and glorious resurrection, He redeems us from the curse of the Law, offering us true spiritual life and an overflowing abundance that overcomes any spiritual famine. Finally, just as Jeremiah lamented deeply over the physical and spiritual barrenness of his people, Jesus, the great Prophet and compassionate High Priest, wept over Jerusalem's spiritual blindness and impending desolation (Luke 19:41-44). He is the one who satisfies our deepest spiritual hunger and thirst, declaring Himself the "bread of life" and the "living water" (John 6:35 and John 4:10-14), providing eternal sustenance and an unending supply of grace where there was once only spiritual dearth.