TRV
Translation
King James Version
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.
Complete Jewish Bible
Then I said, "ADONAI, God! The prophets are telling them, 'You won't see war, and you won't have famine; but I will give you secure peace in this place.'"
Berean Standard Bible
“Ah, Lord GOD!” I replied, “Look, the prophets are telling them, ‘You will not see the sword or suffer famine, but I will give you lasting peace in this place.’”
American Standard Version
Then said I, Ah, Lord Jehovah! 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.
World English Bible Messianic
Then I said, Ah, Lord GOD! behold, the prophets tell them, You shall not see the sword, neither shall you have famine; but I will give you assured peace in this place.
Geneva Bible (1599)
Then answered I, Ah Lord God, beholde, the prophets say vnto them, Ye shall not see the sworde, neither shall famine come vpon you, but I wil giue you assured peace in this place.
Young's Literal Translation
And I say, `Ah, Lord Jehovah, Lo, the prophets are saying to them: Ye do not see a sword, yea, famine is not to you, For true peace I give to you in this place.'
In the KJVVerse 19,307 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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JeromeAD 420
Commentary on Jeremiah
(Verses 13, 14.) And I said, ah, ah, ah, Lord God, (or who you are, Lord God) The prophets tell them, you will not see the sword, and there will be no famine among you: but true peace will be given to you in this place. And the Lord said to me: The false prophets prophesy in my name: I have not sent them, nor commanded them, nor spoken to them. They prophesy a false vision, and a fraudulent divination, and the seduction of their own heart to you. Listen to these teachers who promise prosperity to those who persist in their sins and vices, who say to the rich: You will not see the sword of God's torments, and there will be no hunger among you. For you will be satisfied with the words of God; and the Lord will give you true peace in the place of the Church, or Jerusalem. But as he said, according to the Hebrew, three times ah, ah, ah, he responded to the previous (on his own) where the Lord had threatened, saying: I will consume them with the sword, and famine, and pestilence. Because the prophets, or rather the false prophets, had made false promises: therefore the Lord spoke through Jeremiah: Do not listen to the words of false prophets, who were not sent by me, but came of their own accord. The so-called prophets, but rather should be called deceivers, speak seduction to the people. For it is much better to correct sins through fear of punishment than to subject oneself to the hope of favorable divine judgment.
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 14:13 encapsulates a poignant moment of profound lament and divine confrontation, where the prophet Jeremiah, deeply burdened by Judah's spiritual apostasy and the devastating drought, brings before the Lord the deceptive pronouncements of false prophets. These self-proclaimed messengers of God were actively contradicting divine truth, assuring the people they would be spared from the "sword" and "famine," and instead promising "assured peace" in their land. This verse starkly illuminates the perilous conflict between God's authentic word, faithfully delivered by Jeremiah, and the comforting, yet ultimately ruinous, falsehoods propagated by those who spoke from their own imaginations rather than from the Lord.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 14:13 masterfully employs several potent literary devices to underscore its critical message. Irony is paramount, as the "assured peace" (H571, H7965) promised by the false prophets is anything but assured; it is a perilous delusion that will inevitably lead to destruction. The very words intended to convey security become a vehicle for profound deception, highlighting the tragic disconnect between appearance and reality. There is also a strong Contrast established between the true word of God, delivered by Jeremiah (which speaks of impending "sword" and "famine"), and the false word of the prophets (which promises deceptive "peace"). This stark opposition powerfully emphasizes the spiritual battle for the hearts and minds of the people. Furthermore, the mention of "sword" and "famine" can be understood as a form of Metonymy, where these specific instruments and conditions stand in for the broader and more devastating concept of divine judgment and its dire consequences. The prophet's opening exclamation, "Ah, Lord GOD!", serves as a powerful Exclamation and Apostrophe, directly addressing God in a moment of profound distress and lament, drawing the reader into Jeremiah's intense emotional state and the immense gravity of the spiritual situation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 14:13 serves as a timeless theological warning about the fundamental nature of truth, authority, and discernment within the community of faith. It profoundly reveals that God's word, even when difficult, painful, or unpopular, is always ultimately for the people's true good, designed to lead to genuine repentance, spiritual healing, and ultimate restoration. Conversely, human-centered messages, however comforting or appealing to popular sentiment, that directly contradict divine truth are ultimately destructive and lead to spiritual ruin. The verse underscores God's exclusive prerogative to declare both judgment and peace, and highlights the grave error of those who usurp this divine authority or distort God's message for their own self-serving ends or to appease human desires. It challenges believers across all generations to critically evaluate all spiritual claims and teachings, ensuring they align precisely with the revealed character, nature, and will of God, rather than merely catering to human desires for comfort, prosperity, or an easy path. This spiritual discernment is absolutely crucial for maintaining spiritual health and for avoiding the perilous pitfalls of self-deception and false security.
REFLECTION AND APPLICATION
Jeremiah 14:13 remains profoundly relevant for believers today, serving as a powerful and urgent call to spiritual discernment and a solemn warning against the pervasive allure of comfortable lies. In an age saturated with an overwhelming influx of information and diverse voices, the temptation to seek out messages that merely affirm our existing biases or promise an easy, unchallenging path, rather than those that courageously challenge us to confront sin and embrace difficult truths, is ever-present. This verse compels us to cultivate a deep and abiding love for God's unvarnished word, even when it exposes our shortcomings, calls us to radical repentance, or leads us down challenging paths. True peace and genuine security are found not in avoiding harsh realities or ignoring divine warnings, but in humble submission to God's sovereign will and faithful obedience to His commands. It powerfully reminds us that authentic spiritual leaders are those who faithfully and uncompromisingly proclaim the whole counsel of God, even when it is unpopular or costly, prioritizing divine truth above all human applause or personal gain. Our ultimate well-being, both temporal and eternal, depends entirely on our willingness to diligently hear and heed God's voice, distinguishing it from the myriad of deceptive voices that promise a false and fleeting peace.
Questions for Reflection
FAQ
What was the specific message of the false prophets in Jeremiah 14:13?
Answer: The false prophets declared to the people of Judah that they would "not see the sword, neither shall ye have famine," and that God would "give you assured peace in this place." This message directly contradicted the warnings of impending judgment—specifically war and starvation—that Jeremiah, the true prophet, had been consistently delivering from the Lord. Their message was one of unmerited comfort and security, promising deliverance from the very calamities that were already at Judah's doorstep due to their persistent sin and rebellion against God.
Why was the promise of "assured peace" so dangerous?
Answer: The promise of "assured peace" (Hebrew: shalom emeth) was dangerous precisely because it was a profound lie, a deceptive balm that prevented the people from acknowledging their deep-seated sin and repenting. True peace (shalom) in the biblical sense is holistic well-being, which fundamentally depends on a right relationship with God and adherence to His covenant. By promising peace without requiring repentance or acknowledging the consequences of disobedience, the false prophets fostered a false sense of security, encouraging continued spiritual complacency and disobedience. This dangerous delusion not only misled the people into a false sense of security but also hardened their hearts against God's true call to repentance, ultimately leading them further down the path of judgment and destruction, as detailed in Jeremiah 14:14-16.
CHRIST-CENTERED FULFILLMENT
Jeremiah 14:13, with its stark contrast between the destructive nature of false prophecy and the life-giving power of divine truth, finds its ultimate and profound Christ-centered fulfillment in the person and redemptive work of Jesus. While the false prophets of Jeremiah's day offered a superficial and ultimately ruinous "assured peace" that denied reality, Jesus Christ is the true "Prince of Peace" (Isaiah 9:6) who offers a peace that transcends earthly circumstances and the world's fleeting promises (John 14:27). He is the ultimate Prophet, who spoke only the words of the Father, never compromising divine truth for popular appeal or human comfort (John 12:49). Unlike the false prophets who denied impending judgment for sin, Jesus faithfully warned of the eternal consequences of unrighteousness (Matthew 25:41-46) while simultaneously offering the only path to true reconciliation and eternal life. His sacrificial death on the cross secured genuine and lasting peace with God for all who believe (Romans 5:1), not a temporary reprieve from earthly calamities, but a profound spiritual security that transcends all circumstances and offers true shalom. Thus, Jesus embodies the "assured peace" that is truly faithful and trustworthy, fulfilling the deepest longing for holistic well-being that the false prophets could only mimic and distort, ultimately bringing the divine solution to humanity's sin and alienation from God.