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Commentary on Jeremiah 14 verses 17–22
The present deplorable state of Judah and Jerusalem is here made the matter of the prophet's lamentation (Jer 14:17, Jer 14:18) and the occasion of his prayer and intercession for them (Jer 14:19), and I am willing to hope that the latter, as well as the former, was by divine direction, and that these words (Jer 14:17), Thus shalt thou say unto them (or concerning them, or in their hearing), refer to the intercession, as well as to the lamentation, and then it amounts to a revocation of the directions given to the prophet not to pray for them, Jer 14:11. However, it is plain, by the prayers we find in these verses, that the prophet did not understand it as a prohibition, but only as a discouragement, like that Jo1 5:16, I do not say he shall pray for that. Here,
I. The prophet stands weeping over the ruins of his country; God directs him to do so, that, showing himself affected, he might, if possible, affect them with the foresight of the calamities that were coming upon them. Jeremiah must say it not only to himself, but to them too: Let my eyes run down with tears, Jer 14:17. Thus he must signify to them that he certainly foresaw the sword coming, and another sort of famine, more grievous even than this which they were now groaning under; this was in the country for want of rain, that would be in the city through the straitness of the siege. The prophet speaks as if he already saw the miseries attending the descent which the Chaldeans made upon them: The virgin daughter of my people, that is as dear to me as a daughter to her father, is broken with a great breach, with a very grievous blow, much greater and more grievous than any she has yet sustained; for (Jer 14:18) in the field multitudes lie dead that were slain by the sword, and in the city multitudes lie dying for want of food. Doleful spectacles! "The prophets and the priests, the false prophets that flattered them with their lies and the wicked priests that persecuted the true prophets, are now expelled their country, and go about either as prisoners and captives, whithersoever their conquerors lead them, or as fugitives and vagabonds, wherever they can find shelter and relief, in a land that they know not." Some understand this of the true prophets, Ezekiel and Daniel, that were carried to Babylon with the rest. The prophet's eyes must run down with tears day and night, in prospect of this, that the people might be convinced, not only that this woeful day would infallibly come, and would be a very woeful day indeed, but that he was far from desiring it, and would as gladly have brought them messages of peace as their false prophets, if he might have had warrant from heaven to do it. Note, Because God, though he inflicts death on sinners, yet delights not in it, it becomes his ministers, though in his name they pronounce the death of sinners, yet sadly to lament it.
II. He stands up to make intercession for them; for who knows but God will yet return and repent? While there is life there is hope, and room for prayer. And, though there were many among them who neither prayed themselves nor valued the prophet's prayers, yet there were some who were better affected, would join with him in his devotions, and set the seal of their Amen to them.
1.He humbly expostulates with God concerning the present deplorableness of their case, Jer 14:19. It was very sad, for, (1.) Their expectations from their God failed them; they thought he had avouched Judah to be his, but now, it seems, he has utterly rejected it, and cast it off, will not own any relation to it nor concern for it. They thought Zion was the beloved of his soul, was his rest for ever; but now his soul even loathes Zion, loathes even the services there performed, for the sake of the sins there committed. (2.) Then no marvel that all their other expectations failed them: They were smitten, and their wounds were multiplied, but there was no healing for them; they looked for peace, because after a storm there usually comes a calm and fair weather, after a long fit of wet; but there was no good, things went still worse and worse. They looked for a healing time, but could not gain so much as a breathing time. "Behold, trouble at the door, by which we hoped peace would enter. And is it so then? Hast thou indeed rejected Judah? Justly thou mightest. Hath thy soul loathed Zion? We deserve it should. But wilt thou not at length in wrath remember mercy?"
2.He makes a penitent confession of sin, speaking that language which they all should have spoken, though but few did (Jer 14:20): "We acknowledge our wickedness, the abounding wickedness of our land and the iniquity of our fathers, which we have imitated, and therefore justly smart for. We know, we acknowledge, that we have sinned against thee, and therefore thou art just in all that is brought upon us; but, because we confess our sins, we hope to find thee faithful and just in forgiving our sins."
3.He deprecates God's displeasure, and by faith appeals to his honour and promise, Jer 14:21. His petition is, "Do not abhor us; though thou afflict us, do not abhor us; though thy hand by turned against us, let not thy heart be so, nor let thy mind be alienated from us." They own God might justly abhor them, they had rendered themselves odious in his eyes; yet, when they pray, Do not abhor us, they mean, "Receive us into favour again. Let not thy soul loathe Zion, Jer 14:19. Let not our incense be an abomination." They appeal, (1.) To the honour of God, the honour of his scriptures, by which he has made himself known - his word, which he has magnified above all his name: "Do not abhor us, for thy name's sake, that the name of thine by which we are called and which we call upon." The honour of his sanctuary is pleaded: "Lord, do not abhor us, for that will disgrace the throne of thy glory" (the temple, which is called a glorious high throne from the beginning, Jer 17:12); let not that which has been the joy of the whole earth be made a hissing and an astonishment. We deserve to have disgrace put upon us, but let it not be so as to reflect upon thyself; let not the desolations of the temple give occasion to the heathen to reproach him that used to be worshipped there, as if he could not, or would not, protect it, or as if the gods of the Chaldeans had been too hard for him. Note, Good men lay the credit of religion, and its profession in the world, nearer their hearts than any private interest or concern of their own; and those are powerful pleas in prayer which are fetched thence and great supports to faith. We may be sure that God will not disgrace the throne of his glory on earth; nor will he eclipse the glory of his throne by one providence without soon making it shine forth, and more brightly than before, by another. God will be no loser in his honour at the long-run. (2.) To the promise of God; of this they are humbly bold to put him in mind: Remember thy covenant with us, and break not that covenant. Not that they had any distrust of his fidelity, or that they thought he needed to be put in mind of his promise to them, but what he had said he would plead with himself they take the liberty to plead with him. Then will I remember my covenant, Lev 26:42.
4.He professes a dependence upon God for the mercy of rain, which they were now in want of, Jer 14:22. If they have forfeited their interest in him as their God in covenant, yet they will not let go their hold on him as the God of nature. (1.) They will never make application to the idols of the heathen, for that would be foolish and fruitless: Are there any among the vanities of the Gentiles that can cause rain? No; in a time of great drought in Israel, Baal, though all Israel presented their prayers to him in the days of Ahab, could not relieve them; it was that God only who answered by fire that could answer by water too. (2.) They will not terminate their regards in second causes, nor expect supply from nature only: Can the heavens give showers? No, not without orders from the God of heaven; for it is he that has the key of the clouds, that opens the bottles of heaven and waters the earth from his chambers. But, (3.) All their expectation therefore is from him and their confidence in him: "Art not thou he, O Lord our God! from whom we may expect succour and to whom we must apply? Art thou not he that causest rain and givest showers? For thou hast made all these things; thou gavest them being, and therefore thou givest them law and hast them all at thy command; thou madest that moisture in nature which is in a constant circulation to serve the intentions of Providence, and thou directest it, and makest what use thou pleasest of it; therefore we will wait upon thee, and upon thee only; we will ask of the Lord rain, Zac 10:1. We will trust in him to give it to us in due time, and be willing to tarry his time; it is fit that we should, and it will not be in vain to do so." Note, The sovereignty of God should engage, and his all-sufficiency encourage, our attendance on him and our expectations from him at all times.
He is saying, We and our ancestors have also neglected the precepts of God by the same insanity. The measure of our ancestors, therefore, is filled up in us, in such a way that whatever was coming due to them would be added to our measure. This is why it was said, concerning Judah: “May the Lord remember his fathers and may the sin of his mother not be forgotten! May they always be opposed to the Lord, and may their memory be eradicated from the earth!”
(Verse 19) Have you rejected Judah completely? Has your soul despised Zion? Why have you struck us, so that there is no healing for us? We hoped for peace, but there is no good; for a time of healing, but behold, terror! The prophet is amazed that the Lord has suddenly cast away Judah and Jerusalem, the kingdom of the two tribes where the religion of God and the ceremonies of the Temple were. And He has struck them with such a great plague that no remedy can be applied. We have waited, he said, for peace and a time of healing, and there is no good; but instead, there is turmoil: so that where there was once worship of God and tranquility, there, now everything is filled with seditions and hostile uproar. So if ever our Zion, our Judah is rejected and the soul of God abhors it, let us not be surprised, but rather let us say what follows:
And blessed Daniel the prophet, the divine Ezekiel (who was both prophet and priest) and many other priests in addition to them shared in these misfortunes. For God provided for those profane exiles and sent along also prophets that could be pedagogues and teachers so that the exiles might not incline entirely to godlessness.
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SUMMARY
Jeremiah 14:19 captures the raw, desperate lament of the people of Judah, likely voiced through the prophet Jeremiah, during a period of severe national crisis marked by drought, famine, and impending judgment. It expresses profound confusion and a sense of abandonment, questioning God's apparent rejection of His covenant people and His holy city, Zion. The verse starkly contrasts the people's fervent hope for peace and healing with the harsh reality of persistent trouble and the absence of any good, highlighting the shattering of their expectations and their deep spiritual and physical distress.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 14:19 is rich in literary devices that amplify its emotional and theological impact. The most prominent is Rhetorical Question, employed at the outset ("Hast thou utterly rejected Judah? hath thy soul lothed Zion? why hast thou smitten us?"). These are not questions seeking information, but rather expressions of deep distress, confusion, and desperate appeal, highlighting the people's inability to reconcile their intense suffering with their understanding of God's character and covenant promises. Parallelism is evident in the pairing of "Judah" and "Zion," and the repeated questioning of God's rejection and loathing, which reinforces the comprehensive nature of the perceived abandonment affecting both the people and their sacred dwelling. The verse also employs powerful Antithesis or Contrast, most notably between "peace" and "no good," and "time of healing" and "behold trouble!" This stark juxtaposition underscores the shattering of expectations and the grim, undeniable reality of their situation. Furthermore, the phrase "hath thy soul lothed Zion?" utilizes Personification, attributing human emotions and an inner "soul" (nephesh) to God, making His perceived rejection feel intensely personal, visceral, and painful to the supplicants. The sudden exclamation "and behold trouble!" serves as an Exclamatory Shift, emphasizing the abrupt, unwelcome, and terrifying reality that has replaced their longed-for relief.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 14:19 stands as a powerful testament to the biblical tradition of lament, where the afflicted boldly bring their grievances and confusion before God. It reflects a deep understanding of covenant theology, where blessings and curses are contingent upon obedience and disobedience (cf. the detailed exposition in Deuteronomy 28). The people's cry acknowledges God's sovereignty over their suffering, even as they question His perceived abandonment. This lament, however, is not a rejection of God, but rather a desperate plea within the covenant relationship, a yearning for God to remember His promises and restore His favor. It highlights the profound tension between God's righteous judgment against persistent sin and His enduring faithfulness to His people, a tension that ultimately points to the need for genuine repentance and divine intervention to bridge the chasm created by their unfaithfulness.
REFLECTION AND APPLICATION
Jeremiah 14:19 offers profound insights into the human experience of suffering and the nature of our relationship with God during times of crisis. It validates the authenticity of lament, demonstrating that it is not only permissible but often necessary to express our deepest anguish, confusion, and even our most challenging questions to God when we feel abandoned or overwhelmed by trouble. The people's shattered expectations serve as a stark reminder that true peace and lasting healing are not found in superficial assurances, political maneuvering, or misplaced hopes, but solely in genuine repentance and a radical reorientation of our lives toward God. This verse challenges us to examine where we place our ultimate hope, urging us to seek God's will and trust in His ultimate faithfulness, even when His discipline feels severe and the path to restoration seems unclear. It calls us to move beyond a superficial or transactional faith to a deeper, more honest, and vulnerable engagement with God, acknowledging His sovereignty even in our pain, and trusting that His purposes, though sometimes mysterious and painful, are always just and ultimately redemptive.
Questions for Reflection
FAQ
What is the primary message of Jeremiah 14:19?
Answer: The primary message of Jeremiah 14:19 is a desperate and anguished lament from the people of Judah, expressing their profound confusion and sorrow over God's apparent rejection and the persistent suffering they endure. It highlights the shattering of their hopes for peace and healing, which are instead met with unrelenting trouble, serving as a stark acknowledgment of divine judgment. It underscores the tension between their expectations and the harsh reality of their unfaithful actions leading to covenant curses, as outlined in Deuteronomy 28.
Does this verse suggest that God truly abandoned Judah and Zion?
Answer: While the verse powerfully expresses the people's perception that God has "utterly rejected Judah" and "lothed Zion," it does not mean God has permanently abandoned His covenant promises or His ultimate plan for His people. Instead, it reflects the severity of His disciplinary judgment, which felt like abandonment to the suffering people. Throughout Jeremiah, God reiterates His intention to punish their sin but also promises future restoration for a repentant remnant, demonstrating His enduring faithfulness even in judgment (e.g., Jeremiah 31:3). The lament is an expression of their pain and confusion, a cry from within the covenant relationship, rather than an objective theological declaration of God's final and irreversible abandonment.
How does "peace" (shalom) in this verse contrast with "trouble"?
Answer: In Jeremiah 14:19, "peace" (Hebrew: shalom) refers to a comprehensive state of well-being, wholeness, prosperity, security, and harmonious relationships, both with God and with others. It's the ideal state of flourishing and completeness. In stark contrast, "trouble" (Hebrew: bᵉʻâthâh) signifies fear, terror, dismay, and sudden, overwhelming calamity. The verse highlights that the people's longing for shalom was met not just with its absence, but with its direct opposite—an active, terrifying, and destructive reality, demonstrating the complete reversal of their expectations due to their unfaithfulness. This is a common theme in Jeremiah, where false prophets promised shalom when God's judgment was imminent (e.g., Jeremiah 8:11).
CHRIST-CENTERED FULFILLMENT
Jeremiah 14:19, with its raw lament and desperate cry for healing and peace amidst overwhelming trouble, finds its ultimate fulfillment and profound answer in Jesus Christ. The people's agonizing question, "Hast thou utterly rejected Judah? hath thy soul lothed Zion?", echoes the profound sense of abandonment that Jesus Himself experienced on the cross, crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). In that moment, Christ bore the full weight of humanity's sin, experiencing the very rejection and "loathing" (divine wrath against sin) that Judah feared, so that all who believe might never be utterly cast away but instead receive adoption and reconciliation. The longing for "healing" and "peace" in Jeremiah is met fully in Christ, who is our true shalom, breaking down the dividing wall of hostility between God and humanity and reconciling us to God through His cross (Ephesians 2:14-16). He is the ultimate physician who brings spiritual healing from the sickness of sin, offering a remedy that the law and human effort could not provide (Isaiah 53:5, "by his wounds we are healed"). Where Judah looked for peace and found only trouble, believers in Christ find true and lasting peace, not as the world gives, but a peace that surpasses all understanding, guarding hearts and minds in Christ Jesus (John 14:27 and Philippians 4:7). His suffering and death transform the "trouble" of sin and judgment into the "good" of salvation and eternal life, fulfilling the deepest longings expressed in this ancient lament and offering hope where there was once only despair.