Jeremiah 11:14
As for you, do not pray for these people. Do not raise up a cry or a prayer on their behalf, for I will not be listening when they call out to Me in their time of disaster.
As for you
This phrase is directed specifically to Jeremiah, the prophet. In the Hebrew text, the pronoun is emphatic, indicating a personal directive from God to Jeremiah. It underscores the personal relationship and communication between God and His prophet, highlighting Jeremiah's unique role and responsibility in delivering God's message.

do not pray
The Hebrew word for "pray" here is "palal," which means to intercede or mediate. This is a significant command because it goes against the usual role of a prophet, who often intercedes for the people. The prohibition of prayer indicates the severity of the people's sin and God's decision to withhold mercy due to their persistent rebellion.

for these people
The phrase "these people" refers to the people of Judah, who have broken the covenant with God. It reflects a sense of distance and disapproval from God, as opposed to the more intimate "My people." This distancing language indicates the gravity of their apostasy and the broken relationship between God and Judah.

Do not raise a cry
The word "cry" in Hebrew is "za'aq," which often denotes a loud call for help or a plea for intervention. This prohibition emphasizes the futility of seeking divine intervention for a people who have consistently rejected God's commands. It highlights the seriousness of their situation and the impending judgment.

or a prayer
The Hebrew word for "prayer" here is "tefillah," which is a general term for supplication or petition to God. The repetition of the prohibition against prayer underscores the finality of God's decision. It serves as a sobering reminder of the consequences of persistent disobedience and the limits of divine patience.

on their behalf
This phrase indicates that Jeremiah is not to act as an intercessor for the people. It underscores the collective responsibility of the nation for their sins and the communal nature of their impending judgment. It also highlights the role of the prophet as a mediator who is now being instructed to step back.

for I will not be listening
The Hebrew verb "shama" means to hear or listen, but it also implies responding or acting upon what is heard. God's refusal to listen signifies a withdrawal of His protective and responsive presence. It is a stark declaration of divine judgment and the seriousness of the people's covenant breach.

when they call to Me
The phrase "call to Me" suggests a desperate plea for help. The Hebrew word "qara" implies a cry for attention or assistance. This highlights the irony and tragedy of the situation: the people will seek God in their distress, but their previous rejection of Him has led to a point where He will not respond.

in their time of disaster
The word "disaster" in Hebrew is "ra'ah," which can mean evil, calamity, or misfortune. This indicates the severe consequences of the people's actions and the inevitable judgment that is to come. It serves as a warning of the seriousness of turning away from God and the reality of divine justice.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and judgment to the people of Judah. He is known for his perseverance in the face of opposition and his deep emotional connection to his people.

2. The People of Judah
The southern kingdom of Israel, who had turned away from God and were engaging in idolatry and breaking the covenant established with their ancestors.

3. God (Yahweh)
The covenant-keeping God of Israel, who is just and righteous. He is the one instructing Jeremiah not to intercede for the people due to their persistent disobedience.

4. The Covenant
The agreement between God and the Israelites, which included blessings for obedience and curses for disobedience. The people of Judah had broken this covenant through idolatry and injustice.

5. Disaster
The impending judgment and calamity that God was going to bring upon Judah as a consequence of their unfaithfulness and rebellion.
Teaching Points
The Seriousness of Sin
Sin has serious consequences, and persistent rebellion against God can lead to a point where intercession is no longer effective.

The Role of Intercession
While intercession is powerful, there are times when God may choose not to respond due to the hardness of people's hearts.

God's Justice and Mercy
God is just and will not overlook sin, but His warnings are also an act of mercy, giving people a chance to repent.

Personal Responsibility
Each individual is responsible for their relationship with God. We cannot rely solely on others' prayers or righteousness.

The Call to Repentance
Even in the face of judgment, God desires repentance and a return to Him. This is a call to examine our own lives and turn back to God.
Bible Study Questions
1. What does Jeremiah's instruction not to pray for the people of Judah reveal about the state of their relationship with God?

2. How does the concept of covenant in Jeremiah 11:14 relate to the New Covenant established through Jesus Christ?

3. In what ways can we ensure that our hearts do not become hardened to the point where we are unresponsive to God's warnings?

4. How can we balance the understanding of God's justice with His mercy in our own lives and in our interactions with others?

5. Reflect on a time when you felt distant from God. What steps did you take to restore that relationship, and how can this passage inform your approach to repentance and restoration?
Connections to Other Scriptures
Deuteronomy 9:26-29
Moses interceded for Israel when they sinned, highlighting the role of intercession in the Old Testament. Jeremiah is told not to intercede, showing the severity of Judah's sin.

1 Samuel 15:22-23
Samuel's rebuke of Saul for disobedience emphasizes that God desires obedience over sacrifice, paralleling Judah's situation where ritual could not replace true devotion.

Ezekiel 14:14
Even if righteous men like Noah, Daniel, and Job were present, they could only save themselves by their righteousness, underscoring the personal responsibility for sin.
Futile PrayersC. J. Ball, M. A.Jeremiah 11:14
Intercession UnavailingD. Young Jeremiah 11:14
The Staying of IntercessionA.F. Muir Jeremiah 11:14
People
Anathoth, Jeremiah
Places
Anathoth, Egypt, Jerusalem, Zion
Topics
Behalf, Calling, Cry, Disaster, Distress, Ear, Hearken, Lift, Listen, Petition, Plea, Prayer, Prayers, Trouble, Vexation
Dictionary of Bible Themes
Jeremiah 11:14

     5159   hearing
     7773   prophets, role
     8611   prayer, for others
     8640   calling upon God

Library
First, for Thy Thoughts.
1. Be careful to suppress every sin in the first motion; dash Babylon's children, whilst they are young, against the stones; tread, betimes, the cockatrice's egg, lest it break out into a serpent; let sin be to thy heart a stranger, not a home-dweller: take heed of falling oft into the same sin, lest the custom of sinning take away the conscience of sin, and then shalt thou wax so impudently wicked, that thou wilt neither fear God nor reverence man. 2. Suffer not thy mind to feed itself upon any
Lewis Bayly—The Practice of Piety

"And we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6.--"And we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Here they join the punishment with the deserving cause, their uncleanness and their iniquities, and so take it upon them, and subscribe to the righteousness of God's dealing. We would say this much in general--First, Nobody needeth to quarrel God for his dealing. He will always be justified when he is judged. If the Lord deal more sharply with you than with others, you may judge there is a difference
Hugh Binning—The Works of the Rev. Hugh Binning

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible
Dwight L. Moody—The Way to God and How to Find It

The Tests of Love to God
LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden. 1. The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of
Thomas Watson—A Divine Cordial

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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