Jeremiah 2:14

KJV

¶ [Is] Israel a servant? [is] he a homeborn [slave]? why is he spoiled?

KJV (with Strong's)

Is Israel {H3478} a servant {H5650}? is he a homeborn {H1004}{H3211} slave? why {H4069} is he spoiled {H957}?

Complete Jewish Bible

"Is Isra'el a slave, born into serfdom? If not, why has he become plunder?

Berean Standard Bible

Is Israel a slave? Was he born into slavery? Why then has he become prey?

American Standard Version

Is Israel a servant? is he a home-born slave? why is he become a prey?

Commentary

### SUMMARY
Jeremiah 2:14 presents a profound rhetorical question from God to Judah (Israel), challenging their understanding of their identity and current predicament. The query, "Is Israel a servant? is he a homeborn slave? why is he spoiled?" underscores the jarring contrast between Israel's divinely chosen, intimate status as God's covenant people and their present state of being plundered and devastated by foreign powers. It forces the nation to confront the painful reality that their suffering is not arbitrary, but a direct consequence of their unfaithfulness and abandonment of their unique relationship with the Lord.

### CONTEXT
* **Literary Context:** Jeremiah 2:14 is situated within the opening chapters of Jeremiah, where the prophet delivers God's indictment against Judah for their spiritual apostasy. The preceding verses establish God's faithful love for Israel, recalling their early devotion (Jeremiah 2:2-3) and lamenting their subsequent turning away (Jeremiah 2:4-8). Specifically, [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Israel's Double Evil") highlights Israel's "two evils": forsaking God, "the fountain of living waters," and hewing out broken cisterns that can hold no water. This verse, therefore, serves as a poignant rhetorical climax, questioning how a people so intimately connected to God could fall into such a state of desolation, implicitly pointing to their sin as the cause. The verses immediately following (Jeremiah 2:15-19) elaborate on the agents and consequences of this "spoiling," identifying foreign nations and Israel's own alliances as instruments of their judgment.

* **Historical & Cultural Context:** Jeremiah ministered during the late 7th and early 6th centuries BC, a period of immense geopolitical upheaval for the Kingdom of Judah. The Assyrian Empire was in decline, and the rising power of Babylon posed an existential threat. Judah, caught between these empires and Egypt, often sought political alliances rather than trusting in God, leading to disastrous outcomes. Culturally, the concepts of "servant" (`'ebed`) and "homeborn slave" (`yeled bayith`) were well-understood. A "servant" could be a hired hand or a bondservant, but a "homeborn slave" was born within the master's household, implying a permanent, integral, and often protected status, akin to a member of the family, though still subservient. God had previously declared Israel His "firstborn son" (see [Exodus 4:22](/exodus/4-22 "Exodus 4:22 - Israel, God's Firstborn Son")), signifying a unique, intimate, and protected covenant relationship. The question in Jeremiah 2:14 thus leverages these cultural understandings to highlight the profound contradiction between Israel's privileged status with God and their current plundered state, which was a result of their covenant infidelity.

* **Key Themes:** Jeremiah 2:14 powerfully contributes to several key themes pervasive in the book of Jeremiah and the broader prophetic tradition. Firstly, it emphasizes **Divine Ownership and Intimacy**, portraying Israel not as a transient acquaintance but as a deeply integrated part of God's household, underscoring the depth of their covenant relationship. Secondly, it highlights the **Consequences of Disobedience**, making it clear that the "spoiling" Israel experiences is not arbitrary or due to God's inability to protect them, but is a direct, divinely orchestrated consequence of their unfaithfulness and idolatry, as detailed in [Jeremiah 2:13](/jeremiah/2-13 "Jeremiah 2:13 - Israel's Double Evil"). Thirdly, the verse employs a **Rhetorical Challenge** to provoke self-reflection and accountability within the nation, forcing them to confront the stark reality of their situation and the true source of their suffering. Finally, it implicitly speaks to **God's Justice and Sovereignty**, demonstrating that even in judgment, God remains just and in control, allowing the natural and covenantal consequences of rebellion to unfold, while still maintaining His covenant identity and ultimate purposes for His people.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Israel (Hebrew, _Yisrâʼêl'_):** From the verb `śārāh` (to rule) and `ʼēl` (God), meaning "he will rule as God." This name, originally given to Jacob, symbolizes the nation's unique identity as a people chosen and empowered by God to represent Him. The question "Is Israel a servant?" challenges this foundational identity, implying a deviation from their intended role as God's sovereign people.
* **servant (Hebrew, _ʻebed'_):** From the verb `ʻābad` (to serve, work), referring to one who serves or is in bondage. While Israel was indeed called to serve God, the context here implies a state of involuntary servitude or subjugation to foreign powers, which contradicts their status as God's free and chosen people. The rhetorical question highlights the irony of their self-imposed bondage to other nations and idols.
* **homeborn (Hebrew, _bayith'_ H1004, _yâlîyd'_ H3211):** `bayith` means "house" (in various applications, including family or household), and `yâlîyd` means "born" or "child." Together, `yeled bayith` literally means "child of the house" or "born of the house." This term refers to a slave born within the master's household, implying a permanent, integral part of the family structure, often afforded more care and protection than a purchased slave. The question "is he a homeborn slave?" emphasizes the deep, intimate, and secure relationship Israel had with God, making their current plundered state even more perplexing and contradictory.
* **spoiled (Hebrew, _baz'_):** From the verb `bāzaz` (to plunder, to take as prey), referring to booty, prey, or that which has been plundered. This word vividly describes the devastation, ravaging, and despoiling inflicted upon Israel by invading forces. The question "why is he spoiled?" directly addresses the physical and national ruin Israel was experiencing, demanding an explanation for such a stark reversal of their privileged status.

#### Verse Breakdown
* **"Is Israel a servant?"**: This opening rhetorical question challenges the very nature of Israel's relationship with God. It implies that Israel, as God's chosen people, should not be in a state of servitude or subjugation to anyone other than God Himself. Their current plight as a nation under threat and being plundered suggests a deviation from their intended identity and freedom in God.
* **"is he a homeborn slave?"**: This further intensifies the rhetorical challenge by referencing the deepest form of household integration. A "homeborn slave" was a permanent fixture, born into the master's care and protection. The question highlights the profound intimacy and security Israel enjoyed with God, making their current vulnerability and suffering seem utterly contradictory to their established status. It suggests that their "master" (God) should be protecting them, yet they are being ravaged.
* **"why is he spoiled?"**: This final, direct question demands an explanation for the evident devastation and plundering Israel is experiencing. It forces the audience to confront the disconnect between their privileged identity and their painful reality. The implied answer, though not explicitly stated in this verse, is that their "spoiling" is a direct consequence of their own unfaithfulness and abandonment of God, as elaborated in the surrounding context of Jeremiah's prophecy.

#### Literary Devices
Jeremiah 2:14 is rich in literary devices, primarily employing **Rhetorical Question** to powerful effect. The entire verse is framed as a series of questions that God poses, not to elicit information, but to provoke deep introspection, self-incrimination, and a recognition of the stark contradiction in Israel's situation. The questions are designed to challenge the nation's assumptions and force them to confront the logical outcome of their actions. This is further amplified by **Irony**, as Israel, who should be free and protected as God's "firstborn son" and "homeborn slave" within His household, finds itself enslaved and plundered by foreign powers. The **Metaphor** of "servant" and "homeborn slave" is central, vividly portraying the intimate and secure relationship God had established with Israel, making their current state of being "spoiled" all the more jarring and indicative of their profound spiritual departure.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 2:14 profoundly underscores the covenantal relationship between God and Israel, highlighting the privileges inherent in being God's chosen people, yet also the severe consequences of covenant infidelity. God's rhetorical questions expose the tragic irony of a nation, once uniquely cherished and protected, now suffering devastation due to their own spiritual rebellion. This verse serves as a powerful reminder that while God's election is steadfast, His people are held accountable to the terms of the covenant. The "spoiling" is not arbitrary but a just consequence, demonstrating God's holiness and His commitment to upholding His righteous standards, even through judgment. It foreshadows the ultimate need for a new covenant where obedience is written on the heart, not merely on stone, ensuring a lasting and unbroken relationship.

* [Deuteronomy 28:15-68](/deuteronomy/28-15 "Deuteronomy 28:15-68 - Curses for Disobedience") - Details the curses and consequences for Israel's disobedience to the covenant, including being plundered by enemies.
* [Isaiah 5:1-7](/isaiah/5-1 "Isaiah 5:1-7 - The Song of the Vineyard") - God's lament over Israel, His vineyard, which produced wild grapes despite His careful cultivation, leading to its destruction.
* [Romans 6:16](/romans/6-16 "Romans 6:16 - Slaves to Righteousness or Sin") - Explains the principle that one becomes a "slave" to whatever they obey, whether sin leading to death or obedience leading to righteousness.

### REFLECTION AND APPLICATION
Jeremiah 2:14 serves as a timeless mirror for believers today, prompting us to examine the alignment between our identity in Christ and our lived experience. Just as ancient Israel's privileged status did not exempt them from the consequences of disobedience, so too our identity as children of God does not grant immunity from the natural and spiritual repercussions of straying from His will. This verse challenges us to consider whether our actions reflect the secure, intimate relationship we claim with God, or if we are, in effect, "spoiling" ourselves through spiritual apathy, compromise, or outright rebellion. It calls us to a deeper understanding of grace that does not negate accountability, but rather empowers us to live in a manner worthy of our calling. Our suffering or lack of spiritual flourishing might not always be direct punishment, but it often serves as a divine prompt for self-examination, repentance, and a renewed commitment to walking in obedience and trust.

#### Questions for Reflection
* **In what ways might my actions or attitudes contradict my identity as a child of God, leading to spiritual "spoiling" or a lack of flourishing?**
* **How does this verse challenge my understanding of God's grace and justice in my own life?**
* **What "broken cisterns" (false securities, worldly pursuits) might I be hewing out instead of drawing from the "fountain of living waters" (God Himself)?**
* **What specific areas of my life need to be brought into greater alignment with my identity in Christ to experience His full protection and blessing?**

### FAQ
**What does "homeborn slave" (yeled bayith) signify in this context?**

Answer: The term "homeborn slave" (Hebrew: `yeled bayith`) refers to a slave who was born within the master's household, as opposed to one who was purchased or captured. This status implied a deep, permanent, and often more intimate connection to the household. Such slaves were typically afforded greater care, protection, and a sense of belonging than other types of servants. In Jeremiah 2:14, God uses this term metaphorically to highlight the exceptionally close, secure, and privileged relationship Israel had with Him through the covenant. They were not merely temporary hires but were integral to His divine household. The rhetorical question, therefore, emphasizes the profound irony and tragedy that a people with such an intimate and protected status could find themselves "spoiled" and plundered, implicitly pointing to their own unfaithfulness as the cause.

**Why did God allow Israel, His chosen people, to be "spoiled" if they were so special to Him?**

Answer: God allowed Israel to be "spoiled" not because He had abandoned them or was unable to protect them, but as a direct consequence of their persistent covenant unfaithfulness, idolatry, and rebellion against Him. The book of Jeremiah, particularly [Jeremiah 2](/jeremiah/2 "Jeremiah 2 - Israel's Apostasy"), repeatedly details Israel's "two evils": forsaking God, the "fountain of living waters," and turning to false gods and foreign alliances. The covenant God made with Israel (e.g., [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")) included both blessings for obedience and curses for disobedience. The "spoiling" was a fulfillment of these covenant curses, serving as a divine judgment intended to bring Israel to repentance and back into right relationship with Him. It demonstrates God's holiness and justice, showing that even His chosen people are held accountable for their choices.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 2:14, with its poignant rhetorical questions concerning Israel's identity and suffering, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ and in the new covenant established through Him. Israel, as God's "firstborn son" and "homeborn slave" (in the sense of being intimately part of God's household), failed to live up to their calling, resulting in their "spoiling." Jesus, however, is the true and perfect Israel, the ultimate "Son of God" (as proclaimed in [Matthew 3:17](/matthew/3-17 "Matthew 3:17 - The Baptism of Jesus")). He perfectly fulfilled the covenant requirements that Israel failed to keep, living a life of complete obedience to the Father (see [Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our High Priest")). Through His atoning sacrifice, Christ took upon Himself the "spoiling" and judgment due to humanity's sin, becoming the "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). In Him, believers are no longer "slaves to sin" but are adopted as "children of God" ([Romans 8:15](/romans/8-15 "Romans 8:15 - Spirit of Adoption")), enjoying an even deeper, unbreakable intimacy with God than Old Testament Israel. We are "homeborn" in the truest sense, born again into God's family through the Spirit, securing us from ultimate "spoiling" and guaranteeing our inheritance in Christ ([Ephesians 1:13-14](/ephesians/1-13 "Ephesians 1:13-14 - Sealed with the Holy Spirit")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 4:22

And thou shalt say unto Pharaoh, Thus saith the LORD, Israel [is] my son, [even] my firstborn:

Genesis 15:3

And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.

Isaiah 50:1

¶ Thus saith the LORD, Where [is] the bill of your mother's divorcement, whom I have put away? or which of my creditors [is it] to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.

Ecclesiastes 2:7

I got [me] servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: