TRV
Translation
King James Version
¶ 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.
KJV (with Strong's)
Complete Jewish Bible
Here is what ADONAI says to this people: "They so love to wander, they don't restrain their feet; so ADONAI does not want them. Now he will remember their crimes, and he will punish their sins."
Berean Standard Bible
This is what the LORD says about this people: “Truly they love to wander; they have not restrained their feet. So the LORD does not accept them; He will now remember their guilt and call their sins to account.”
American Standard Version
Thus saith Jehovah unto this people, Even so have they loved to wander; they have not refrained their feet: therefore Jehovah doth not accept them; now will he remember their iniquity, and visit their sins.
World English Bible Messianic
Thus says the LORD to this people, Even so have they loved to wander; they have not refrained their feet: therefore the LORD does not accept them; now he will remember their iniquity, and visit their sins.
Geneva Bible (1599)
Thus saith the Lord vnto this people, Thus haue they delited to wander: they haue not refrained their feete, therefore the Lord hath no delight in them: but he will now remember their iniquitie, and visite their sinnes.
Young's Literal Translation
Thus said Jehovah concerning this people: Well they have loved to wander, Their feet they have not restrained, And Jehovah hath not accepted them, Now doth He remember their iniquity, And inspect their sin.
In the KJVVerse 19,304 of 31,102
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Commentary on Jeremiah 14 verses 10–16
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, Luk 13:7. 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, Jer 14:10. 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, Jer 14:10. 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 (Jer 14:12), 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 4:7. 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 (Jer 14:11): 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, Exo 32:10), 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 (Jer 14:12), 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, Jer 14:13. 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 (Jer 14:14): 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, Jer 14:15. 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, Jer 14:16. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–16. Public domain.
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TertullianAD 220
ON PURITY 2
Although God is by nature good, yet he is also just, and as the case requires. He knows how to heal but also how to strike. He brings peace, but he brings about evil. He desires repentance, yet he commands Jeremiah not to intercede for the sinful people, since, he says, even if they fast, I will not hear their prayer.
Athanasius of AlexandriaAD 373
LETTER TO THE BISHOPS OF EGYPT 1:6
Hence it is that they are always writing, and always altering their own previous statements, and thus they show an uncertain faith, or rather a manifest unbelief and perverseness. And this, it appears to me, must be the case with them. Since they have fallen away from the truth and desire to overthrow that sound confession of faith that was drawn up at Nicaea, they have, in the language of Scripture, “loved to wander and have not restrained their feet.” Therefore, like Jerusalem of old, they labor and toil in their changes, sometimes writing one thing and sometimes another, but only for the sake of gaining time, and that they may continue enemies of Christ and deceivers of humankind.
JeromeAD 420
LETTER 127.10
In the Gospel, the Savior commends the unjust steward because, although he defrauded his master, he acted wisely for his own interests. The heretics in this instance pursued the same course. When they saw how great a matter a little fire had kindled, and that the flames applied by them to the foundations had by this time reached the housetops and that the deception practiced on many could no longer be hid, they asked for and obtained letters of commendation from the church, so that it might appear that until the day of their departure they had continued in full communion with it. Shortly afterward the distinguished Anastasius succeeded to the pontificate. But he was soon taken away, for it was not fitting that the head of the world should be struck off during the episcopate of one so great. He was removed, no doubt, that he might not seek to turn away by his prayers the sentence of God passed once for all. For the words of the Lord to Jeremiah concerning Israel applied equally to Rome: “Pray not for this people for their good. When they fast, I will not hear their cry. When they offer burnt offering and oblation, I will not accept them. But I will consume them by the sword and by the famine and by the pestilence.”
JeromeAD 420
Commentary on Jeremiah
(Verse 10.) Thus says the Lord to this people, because they loved (or loved to) move their feet and did not rest (or did not spare (Alternative reading: spared)) and did not please the Lord (or and God did not please (Alternative reading: was pleased)) in them; now their iniquities will be remembered, and their sins will be visited. When the people say: why have you become a stranger, a traveler, and a wanderer, to forsake your own dwelling? The Lord answers his former people: Do you want to know the reason? Listen to what is said: Because the people loved to move their feet, and did not take them off from the shackles of sin, they did not rest, and could not stand: therefore I have forsaken them, and there is no pleasure in them for me. Therefore, those who have delayed for a long time, and have not wanted to punish the sinners through patience, because they have remained in wickedness; He will remember their iniquities; and like those who are sick and do not perceive God, He will visit their sins, so that they may cease to sin any further. But it should be noted in the Holy Scriptures that the feet of sinners are always moved, and it is said to the Saints with Moses: But you stand here with me (Deut. 5:31). And elsewhere it is written: Praise the servants of the Lord, who stand in the house of the Lord, in the courts of the house of our God (Psalm 134:1, 2).
John CassianAD 435
CONFERENCE 3:21.14
You see, then, that fasting is certainly not considered by the Lord as a thing that is good in its own nature, because it becomes good and well-pleasing to God not by itself but by other works. Again, from the surrounding circumstances it may be regarded as not merely empty but hateful, as the Lord says: “When they fast, I will not hear their prayers.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 14:10 delivers a profound divine indictment against the people of Judah, revealing the deep-seated nature of their rebellion and the inevitable consequences. Amidst a severe drought, a clear sign of divine displeasure, the Lord declares that Judah's persistent and willful devotion to sin, characterized by an unyielding refusal to turn from their wicked ways, has rendered them unacceptable in His sight. Consequently, God's righteous justice will be fully enacted as He actively remembers their accumulated iniquity and decisively visits their transgressions with judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 14:10 employs several potent literary devices to convey its message with striking force. Anthropomorphism is evident in the depiction of God "remembering" and "visiting" sins, attributing human actions and cognitive processes to the divine to make His active engagement in judgment comprehensible and relatable. The phrase "loved to wander" uses powerful Irony and Paradox, as it presents a perverse affection for that which leads to destruction, highlighting the profound spiritual blindness and moral perversion of the people. The imagery of "not refrained their feet" is a form of Synecdoche, where "feet" represents the entirety of their actions, conduct, and life's course, emphasizing their unyielding movement away from God's will. Furthermore, the verse exhibits clear Parallelism in the final clause, "he will now remember their iniquity, and visit their sins," where two closely related ideas are expressed in similar grammatical structures, intensifying the pronouncement of judgment and underscoring the certainty of divine retribution for both the perversity of their nature ("iniquity") and the specific acts of rebellion ("sins").
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 14:10 is a profound theological statement on the nature of God's justice and the severe consequences of persistent human rebellion. It reveals that God's patience, while vast and enduring, is not infinite, and His perfect holiness demands a decisive response to unrepentant sin. The verse underscores the fundamental biblical principle that a true relationship with God requires not just outward adherence to religious rituals but an inward heart of genuine devotion, repentance, and obedience. When a people willfully and habitually choose to deviate from God's path, even loving their wandering and refusing to restrain their sinful impulses, they inevitably forfeit His acceptance and invite His righteous judgment. This passage serves as a stark reminder that God is not mocked; He sees the true disposition of the heart and will act accordingly, ensuring that justice is served for all unconfessed and unrepented iniquity.
REFLECTION AND APPLICATION
Jeremiah 14:10 serves as a timeless mirror for profound self-examination, challenging individuals and communities to honestly assess the true state of their hearts before a holy God. It powerfully confronts the dangerous illusion that outward religious observance, superficial lamentations, or mere intellectual assent can ever substitute for genuine repentance and a life transformed by God's Spirit. The piercing phrase "loved to wander" prompts us to ask ourselves if there are areas in our lives where we harbor an affection for sin, clinging to habits, attitudes, or desires that contradict God's revealed will, rather than actively striving for holiness. Do we, like ancient Judah, stubbornly refuse to "refrain our feet" from paths of disobedience, making excuses for continued transgression, or are we quick to confess, genuinely repent, and decisively turn from our sins? This verse calls us to a radical sincerity and integrity in our faith, reminding us that God desires truth in the inward parts (Psalm 51:6) and a heart fully devoted to Him. Only through genuine repentance, a humble turning from our cherished sins, and a commitment to obedient living can we experience His acceptance and avoid the inevitable, just consequences of unaddressed iniquity.
Questions for Reflection
FAQ
What does it mean that the LORD "doth not accept them"?
Answer: This phrase (from H7521, râtsâh') signifies God's complete rejection of the people's superficial piety and their cries for help. Despite their lamentations during the severe drought, their hearts remained unrepentant and stubbornly devoted to sin. God's acceptance is conditional upon genuine faith, obedience, and a repentant heart that turns from evil. He does not accept outward religious acts or pleas for mercy if the underlying attitude is one of continued rebellion and a refusal to turn from sin. It highlights that God looks beyond external appearances to the true condition of the heart, as seen in passages like 1 Samuel 16:7. Their persistent unfaithfulness to the covenant meant they were no longer in a right standing that would warrant His favor or intervention on their behalf.
What is the significance of God saying He will "remember their iniquity, and visit their sins"?
Answer: In biblical language, when God "remembers" (H2142, zâkar') something, it is not merely a cognitive recall but an active determination to bring about a promised outcome, whether blessing or judgment. Here, it means God is actively bringing to mind their accumulated moral evil ("iniquity," H5771, ʻâvôn') and specific transgressions ("sins," H2403, chaṭṭâʼâh') with the intent to respond decisively. To "visit" (H6485, pâqad') their sins means He will intervene to execute the just consequences for their actions. This is a powerful declaration of impending divine judgment, assuring that their persistent rebellion will not go unpunished. It underscores God's unwavering justice and faithfulness to His covenant warnings, where disobedience brings specific curses and retribution (Deuteronomy 28).
CHRIST-CENTERED FULFILLMENT
Jeremiah 14:10, with its stark declaration of divine non-acceptance and impending judgment for persistent, cherished sin, powerfully sets the stage for the absolute necessity of Jesus Christ. Humanity's universal condition is precisely that of Judah: we have "loved to wander" from God's righteous path and have stubbornly refused to "refrain our feet" from sin, creating an impassable chasm between us and a holy God. The Old Testament consistently reveals that no amount of human effort, ritual sacrifice, or superficial lament could ever bridge this gap or earn divine acceptance. It is precisely into this desperate human predicament that Jesus Christ steps as the ultimate and only solution. He is the Lamb of God who takes away the sin of the world, offering the perfect, once-for-all sacrifice that fully appeases God's righteous wrath against all iniquity. Through His atoning death and glorious resurrection, Christ provides the means by which God can "accept" us, not based on our flawed obedience, but on His perfect righteousness imputed to all who believe (2 Corinthians 5:21). Furthermore, where Judah could not "refrain their feet" from sin, Christ enables a new life of obedience through the transformative power of the Holy Spirit, transforming our hearts from loving to wander to loving to walk in His ways (Romans 8:3-4). Thus, the judgment threatened in Jeremiah 14:10 falls upon Christ for those who are in Him, allowing God to "remember" our sins no more (Hebrews 8:12) and to "visit" us with abounding grace, mercy, and reconciliation instead of wrath.