13 Then I said, Ah, Lord God! see, the prophets say to them, You will not see the sword or be short of food; but I will give you certain peace in this place.
And they have made little of the wounds of my people, saying, Peace, peace; when there is no peace.
Then said I, Ah, Lord God! your words were not true when you said to this people and to Jerusalem, You will have peace; when the sword has come even to the soul.
And they have made little of the wounds of the daughter of Zion, saying, Peace, peace; when there is no peace.
Then said I, O Lord God! see, I have no power of words, for I am a child.
The prophets give false words and the priests give decisions by their direction; and my people are glad to have it so: and what will you do in the end?
These are the words of the Lord of armies, the God of Israel: By me the yoke of the king of Babylon has been broken. In the space of two years I will send back into this place all the vessels of the Lord's house which Nebuchadnezzar, king of Babylon, took away from this place to Babylon: And I will let Jeconiah, the son of Jehoiakim, king of Judah, come back to this place, with all the prisoners of Judah who went to Babylon, says the Lord: for I will have the yoke of the king of Babylon broken. Then the prophet Jeremiah said to the prophet Hananiah, before the priests and all the people who had come into the house of the Lord,
Because, even because they have been guiding my people into error, saying, Peace; when there is no peace; and in the building of a division wall they put whitewash on it: Say to those who put whitewash on it, There will be an overflowing shower; and you, O ice-drops, will come raining down; and it will be broken in two by the storm-wind. And when the wall has come down, will they not say to you, Where is the whitewash which you put on it? For this reason, the Lord has said: I will have it broken in two by a storm-wind in my passion; and there will be an overflowing shower in my wrath, and you, O ice-drops, will come raining angrily down. So I will let the wall, which you were covering with whitewash, be broken down; I will have it levelled to the earth so that its base is uncovered: it will come down, and destruction will come on you with it; and it will be clear to you that I am the Lord. So I will let loose my passion on the wall in full measure, and on those who put whitewash on it; and I will say to you, Where is the wall, and where are those who put whitewash on it? Even the prophets of Israel who say words to Jerusalem, who see visions of peace for her when there is no peace, says the Lord.
Because with your false words you have given pain to the heart of the upright man when I had not made him sad; in order to make strong the hands of the evil-doer so that he may not be turned from his evil way and get life:
Its heads take rewards for judging, and the priests take payment for teaching, and the prophets get silver for reading the future: but still, supporting themselves on the Lord, they say, Is not the Lord among us? no evil will overtake us.
But there were false prophets among the people, as there will be false teachers among you, who will secretly put forward wrong teachings for your destruction, even turning away from the Lord who gave himself for them; whose destruction will come quickly, and they themselves will be the cause of it.
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Commentary on Jeremiah 14 Keil & Delitzsch Commentary
The Word Concerning the Droughts - Jeremiah 14-17
The distress arising from a lengthened drought (Jeremiah 14:2-6) gives the prophet occasion for urgent prayer on behalf of his people (Jeremiah 14:7-9 and Jeremiah 14:19-22); but the Lord rejects all intercession, and gives the people notice, for their apostasy from Him, of their coming destruction by sword, famine, and pestilence (Jeremiah 14:10-18 and Jeremiah 15:1-9). Next, the prophet complains of the persecution he has to endure, and is corrected by the Lord and comforted (Jeremiah 15:10-21). Then he has his course of conduct for the future prescribed to him, since Judah is, for its sins, to be cast forth into banishment, but is again to be restored (16:1-17:4). And the discourse concludes with general considerations upon the roots of the mischief, together with prayers for the prophet's safety, and statements as to the way by which judgment may be turned aside.
This prophetic word, though it had its origin in a special period of distress, does not contain any single discourse such as may have been delivered by Jeremiah before the people upon occasion of this calamity, but is, like the former sections, a summary of addresses and utterances concerning the corruption of the people, and the bitter experiences to which his office exposes the prophet. For these matters the special event above mentioned serves as a starting-point, inasmuch as the deep moral degradation of Judah, which must draw after it yet sorer judgments, is displayed in the relation assumed by the people to the judgment sent on them at that time. - The favourite attempts of recent commentators to dissect the passage into single portions, and to assign these to special points of time and to refer them to particular historical occurrences, have proved an entire failure, as Graf himself admits. The whole discourse moves in the same region of thought and adheres to the same aspect of affairs as the preceding ones, without suggesting special historical relations. And there is an advance made in the prophetic declaration, only in so far as here the whole substance of the discourse culminates in the thought that, because of Judah's being hardened in sin, the judgment of rejection can no in no way be turned aside, not even by the intercession of those whose prayers would have the greatest weight.
The Uselessness of Prayer on behalf of the People. - The title in Jeremiah 14:1 specifies the occasion for the following discourse: What came a word of Jahveh to Jeremiah concerning the drought. - Besides here, אשׁר היה is made to precede the דבר יהוה in Jeremiah 46:1; Jeremiah 47:1; Jeremiah 49:34; and so, by a kind of attraction, the prophecy which follows receivers an outward connection with that which precedes. Concerning the matters of the droughts. בּצּרות , plur. of בּצּרה , Psalms 9:10; Psalms 10:1, might mean harassments, troubles in general. But the description of a great drought, with which the prophecy begins, taken along with Jeremiah 17:8, where בּצּרת occurs, meaning drought, lit., cutting off, restraint of rain, shows that the plural here is to be referred to the sing. בּצּרת (cf. עשׁתּרות from עשׁתּרת ), and that it means the withholding of rain or drought (as freq. in Chald.). We must note the plur., which is not to be taken as intensive of a great drought, but points to repeated droughts. Withdrawal of rain was threatened as a judgment against the despisers of God's word (Leviticus 26:19.; Deuteronomy 11:17; Deuteronomy 28:23); and this chastisement has at various times been inflicted on the sinful people; cf. Jeremiah 3:3; Jeremiah 12:4; Jeremiah 23:10; Haggai 1:10. As the occasion of the present prophecy, we have therefore to regard not a single great drought, but a succession of droughts. Hence we cannot fix the time at which the discourse was composed, since we have no historical notices as to the particular times at which God was then punishing His people by withdrawing the rain.
Description of the distress arising from the drought. - Jeremiah 14:2. Judah mourneth, and the gates thereof languish, like mourning on the ground, and the cry of Jerusalem goeth up. Jeremiah 14:3. Their nobles send their mean ones for water: they come to the wells, find no water, return with empty pitchers, are ashamed and confounded and cover their head. Jeremiah 14:4. For the ground, which is confounded, because no rain is fallen upon the earth, the husbandmen are ashamed, cover their head. Jeremiah 14:5. Yea, the hind also in the field, she beareth and forsaketh it, because there is no grass. Jeremiah 14:6. And the wild asses stand on the bare-topped heights, gasp for air like the jackals; their eyes fail because there is no herb."