Jeremiah 14:18
If I go out to the country, I see those slain by the sword; if I enter the city, I see those ravaged by famine! For both prophet and priest travel to a land they do not know.'"
If I go out to the field
The Hebrew word for "field" is "שָׂדֶה" (sadeh), which often denotes open country or agricultural land. In the context of ancient Israel, fields were places of labor and sustenance, but here they are transformed into scenes of death. This imagery underscores the totality of the devastation, as even the places meant for life and growth are now marked by destruction. Historically, fields were often the sites of battles, and Jeremiah's vision reflects the grim reality of war-torn landscapes.

I see those slain by the sword
The "sword" (חֶרֶב, chereb) is a frequent biblical symbol of warfare and divine judgment. In Jeremiah's time, the sword represented the Babylonian threat, a tool of God's judgment against Judah's unfaithfulness. The sight of the slain in the fields serves as a stark reminder of the consequences of turning away from God, emphasizing the seriousness of sin and the reality of divine retribution.

if I enter the city
Cities in ancient Israel, often fortified and bustling with life, were centers of commerce, governance, and community. The Hebrew word for "city" is "עִיר" (ir). Jeremiah's mention of entering the city suggests seeking refuge or normalcy, yet even these places are not spared from suffering. This highlights the pervasive nature of the calamity, affecting both rural and urban areas alike.

I see the ravages of famine
Famine (רָעָב, ra'av) is a severe shortage of food, often seen in the Bible as a consequence of disobedience to God. In the ancient Near East, famine was a devastating event, leading to social and economic collapse. The "ravages" indicate not just the physical effects of hunger but also the moral and spiritual degradation that accompanies such desperation. This phrase underscores the comprehensive judgment upon the land, affecting every aspect of life.

For both prophet and priest
Prophets (נָבִיא, navi) and priests (כֹּהֵן, kohen) were spiritual leaders in Israel, responsible for guiding the people in God's ways. Their mention here signifies the failure of spiritual leadership, as they too are caught in the judgment. This reflects a broader theme in Jeremiah: the corruption and inadequacy of those who were supposed to lead the nation in righteousness.

travel to a land they do not know
The phrase "a land they do not know" evokes the theme of exile, a central element in Jeremiah's prophecies. The Hebrew word for "land" is "אֶרֶץ" (eretz), often used to denote the Promised Land. The leaders' journey to an unknown land symbolizes the loss of identity and divine favor. Historically, this foreshadows the Babylonian exile, where the people of Judah were taken from their homeland as a result of their persistent disobedience.

Persons / Places / Events
1. Jeremiah
The prophet who conveyed God's messages to the people of Judah, warning them of impending judgment due to their unfaithfulness.

2. Field
Represents the areas outside the city where battles occurred, leading to many being slain by the sword.

3. City
Symbolizes the place where people sought refuge but faced the agonies of famine due to the siege and lack of resources.

4. Prophet and Priest
Religious leaders who were expected to guide the people spiritually but were failing in their duties, as they did not truly know or follow God.

5. Famine and Sword
Consequences of the people's disobedience and the resulting judgment from God, leading to widespread suffering and death.
Teaching Points
The Consequences of Disobedience
The passage highlights the severe consequences of turning away from God, including physical and spiritual suffering.

The Role of Spiritual Leaders
Prophets and priests are called to lead with integrity and true knowledge of God. Their failure can lead to widespread spiritual decay.

The Reality of Judgment
God's judgment is real and affects all aspects of life, as seen in the devastation of both the field and the city.

The Importance of True Knowledge
Knowing God is more than a superficial understanding; it requires a deep, personal relationship and adherence to His ways.

Hope in Repentance
While the passage is bleak, it serves as a call to repentance, reminding us that turning back to God can restore and heal.
Bible Study Questions
1. How does the imagery of the field and the city in Jeremiah 14:18 reflect the comprehensive nature of God's judgment?

2. In what ways can modern spiritual leaders ensure they truly "know" God and lead their congregations faithfully?

3. How do the themes of famine and sword in Jeremiah 14:18 relate to the spiritual consequences of sin in our lives today?

4. What steps can we take to deepen our knowledge of God and avoid the pitfalls of ignorance as seen in the prophets and priests?

5. How can the message of Jeremiah 14:18 inspire us to seek repentance and restoration in our personal and communal lives?
Connections to Other Scriptures
Lamentations 2:20-21
This passage also describes the dire consequences of famine and sword, highlighting the suffering in Jerusalem.

Ezekiel 7:15
Similar themes of sword and famine as judgments upon the people, emphasizing the severity of God's wrath due to sin.

Hosea 4:6
Speaks to the lack of knowledge among the people and their leaders, leading to destruction, paralleling the ignorance of the prophets and priests in Jeremiah 14:18.
The Distracting Power of Great DistressS. Conway Jeremiah 14:17-22
People
Jeremiah
Places
Jerusalem, Zion
Topics
Behold, Death, Diseased, Diseases, Enter, Entered, Famine, Field, Forth, Open, Pierced, Pine, Ply, Priest, Prophet, Ravages, Roving, Sick, Slain, Sword, Town, Trade, Yea, Yes
Dictionary of Bible Themes
Jeremiah 14:11-18

     4823   famine, 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

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