Jeremiah 14:6
Wild donkeys stand on barren heights; they pant for air like jackals; their eyes fail for lack of pasture."
Wild donkeys
The Hebrew word for "wild donkeys" is "פֶּרֶא" (pere'), which refers to a species known for its untamed and independent nature. In the ancient Near East, wild donkeys were symbols of freedom and resilience, often surviving in harsh environments. This imagery highlights the desperation and struggle of the people of Judah, who, like these animals, are enduring severe conditions. The wild donkey's plight serves as a metaphor for the spiritual and physical desolation faced by the nation due to their disobedience to God.

stand on the barren heights
The phrase "stand on the barren heights" evokes a picture of desolation and emptiness. The "barren heights" refer to elevated areas that are devoid of vegetation, often used in the Bible to symbolize places of idolatry and false worship. In this context, it underscores the futility and hopelessness of seeking sustenance or relief in places that cannot provide it. Spiritually, it reflects the emptiness of turning away from God and relying on false idols or human strength.

they pant for air like jackals
The imagery of panting "for air like jackals" conveys a sense of desperation and exhaustion. Jackals, known for their scavenging nature, often inhabit desolate areas and are associated with desolation and ruin in biblical literature. The Hebrew word "שָׁאף" (sha'aph) for "pant" suggests an intense longing or craving. This phrase illustrates the dire need and unfulfilled desires of the people, who are spiritually and physically parched, seeking relief that only God can provide.

their eyes fail for lack of pasture
The phrase "their eyes fail for lack of pasture" paints a vivid picture of hopelessness and despair. In the agrarian society of ancient Israel, "pasture" was essential for the survival of livestock, symbolizing sustenance and provision. The Hebrew word "כָּלָה" (kalah) for "fail" implies a sense of completion or coming to an end. This imagery suggests that the people are at the end of their resources, unable to find the nourishment they need. Spiritually, it reflects the consequences of turning away from God, the true source of life and sustenance.

Persons / Places / Events
1. Jeremiah
A major prophet in the Old Testament, known for his messages of warning and hope to the people of Judah. He is the author of the Book of Jeremiah.

2. Judah
The southern kingdom of Israel, which was facing severe drought and impending judgment due to their disobedience to God.

3. Wild Donkeys
Symbolic of the desolation and desperation in the land. In the context of Jeremiah, they represent the natural world suffering due to the sins of the people.

4. Barren Heights
High places that are dry and desolate, often used in the Bible to symbolize spiritual barrenness and judgment.

5. Drought
A significant event in the Book of Jeremiah, representing both physical and spiritual deprivation due to the people's unfaithfulness.
Teaching Points
Spiritual Desolation
Just as the wild donkeys suffer from lack of water, our souls suffer when we are spiritually dry. We must seek God to quench our spiritual thirst.

Consequences of Disobedience
The drought in Judah serves as a reminder of the consequences of turning away from God. We must remain faithful to His commandments to avoid spiritual and physical desolation.

God's Provision
Despite the desolation, God is always ready to provide for those who turn back to Him. We should trust in His provision and seek His guidance in times of need.

Intercession for Others
Jeremiah's role as a prophet included interceding for the people. We are called to pray for others, especially when they are experiencing spiritual drought.

Awareness of Spiritual Needs
Just as the wild donkeys are aware of their need for water, we must be aware of our spiritual needs and actively seek God to fulfill them.
Bible Study Questions
1. How does the imagery of wild donkeys in Jeremiah 14:6 reflect the spiritual state of Judah, and how can this apply to our own spiritual lives today?

2. In what ways can we identify spiritual drought in our lives, and what steps can we take to seek God's refreshing presence?

3. How do the consequences of disobedience outlined in Deuteronomy 28 relate to the situation described in Jeremiah 14:6?

4. What role does intercessory prayer play in addressing spiritual desolation, and how can we incorporate this practice into our daily lives?

5. How can we ensure that we are spiritually aware and responsive to our needs, similar to the way the wild donkeys are aware of their need for water?
Connections to Other Scriptures
Deuteronomy 28
This chapter outlines the blessings for obedience and curses for disobedience, including drought as a consequence of turning away from God.

Isaiah 41:17-18
These verses speak of God's promise to provide water and relief to the needy, contrasting the desolation described in Jeremiah 14:6.

Psalm 42:1
The imagery of panting for water is used to describe a deep spiritual longing for God, similar to the physical thirst depicted in Jeremiah.
The Miseries Produced by Lack of WaterD. Young Jeremiah 14:1-6
Concerning the DearthW. Whale.Jeremiah 14:1-9
Thankfulness Through Contrast: a Harvest SermonS. Conway Jeremiah 14:1-9
The Drought of NatureJeremiah 14:1-9
People
Jeremiah
Places
Jerusalem, Zion
Topics
Air, Asses, Bare, Barren, Consumed, Donkeys, Dragons, Eyesight, Fail, Failed, Fails, Field, Gasp, Grass, Heights, Herb, Herbage, Hills, Hilltops, Hollow, Jackals, Lack, Mouths, Open, Opening, Pant, Pasture, Places, Snuff, Snuffed, Stand, Stood, Swallowed, Vegetation, Wide, Wild, Wind
Dictionary of Bible Themes
Jeremiah 14:1-6

     4816   drought, physical

Library
Triumphant Prayer
'O Lord, though our iniquities testify against us, do Thou it for Thy name's sake: for our backslidings are many; we have sinned against Thee. 8. O the hope of Israel, the saviour thereof in time of trouble, why shouldest Thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? 9. Why shouldest Thou be as a man astonied, as a mighty man that cannot save? yet Thou, O Lord, art in the midst of us, and we are called by Thy name; leave us not.'--JER. xiv. 7-9.
Alexander Maclaren—Expositions of Holy Scripture

How Christ is the Way in General, "I am the Way. "
We come now to speak more particularly to the words; and, first, Of his being a way. Our design being to point at the way of use-making of Christ in all our necessities, straits, and difficulties which are in our way to heaven; and particularly to point out the way how believers should make use of Christ in all their particular exigencies; and so live by faith in him, walk in him, grow up in him, advance and march forward toward glory in him. It will not be amiss to speak of this fulness of Christ
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him,
Thomas Watson—The Ten Commandments

Question of the Contemplative Life
I. Is the Contemplative Life wholly confined to the Intellect, or does the Will enter into it? S. Thomas, On the Beatific Vision, I., xii. 7 ad 3m II. Do the Moral Virtues pertain to the Contemplative Life? S. Augustine, Of the City of God, xix. 19 III. Does the Contemplative Life comprise many Acts? S. Augustine, Of the Perfection of Human Righteousness, viii. 18 " Ep., cxxx. ad probam IV. Does the Contemplative Life consist solely in the Contemplation of God, or in the Consideration
St. Thomas Aquinas—On Prayer and The Contemplative Life

A Message from the Crowned Christ
(Revelation, Chapters ii and iii) "The glory of love is brightest when the glory of self is dim, And they have the most compelled me who most have pointed to Him. They have held me, stirred me, swayed me,--I have hung on their every word, Till I fain would arise and follow, not them, not them,--but their Lord!"[64] Patmos Spells Patience. Patience is strength at its strongest, using all its strength in holding back from doing something. Patience is love at flood pleading with strength to hold steady
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

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

Links
Jeremiah 14:6 NIV
Jeremiah 14:6 NLT
Jeremiah 14:6 ESV
Jeremiah 14:6 NASB
Jeremiah 14:6 KJV

Jeremiah 14:6 Commentaries

Bible Hub
Jeremiah 14:5
Top of Page
Top of Page