Verse-by-Verse Bible Commentary
Jeremiah 14:14

Clarke's Commentary

Verse Jeremiah 14:14. The prophets prophesy lies — They say they have visions, but they have them by divination, and they are false. The people should know their character, and avoid them; but they love to have it so, and will not be undeceived.

Bridgeway Bible Commentary

Drought, disease and war (14:1-15:9)

A severe drought had hit Judah. People in all walks of life, from nobles to farmers, were affected by it, and they covered their heads as a sign of their distress. They had difficulty in getting enough water to keep themselves alive, and their animals were beginning to suffer from disease. Some had already died because of the lack of food (14:1-6).
Pleading on behalf of the people, Jeremiah confesses the nation’s sins. He asks God to cease acting as if he were an uninterested traveller passing through a strange land, and instead act to help them. After all, the land is his and so are the people (7-9). In reply God points out that he cannot overlook their sin. Jeremiah should stop pleading for them, because nothing can now save them from God’s judgment, a judgment that will come through war, famine and disease (10-12).
Jeremiah tells God that prophets have been assuring the people that these calamities will not overtake them (13). God replies that such prophets are false prophets. They will perish in shame and so will all those who believe them. The people have welcomed these prophecies of peace, because by such assurances they feel free to increase their wrongdoing without fear of punishment (14-16). Jeremiah weeps publicly to impress upon people the sorrow he feels as he foresees their terrible suffering (17-18).
Though his past pleas have not been answered, Jeremiah pleads with God yet once more. On behalf of the people he confesses their wrongdoing and asks that God will be merciful to them and give them rain. He prays that God will not forsake his people but will remember his covenant with them. There is no other God they can call upon to help them (19-22).

God replies that though Moses and Samuel had in the past pleaded successfully on behalf of the people (e.g. Exodus 32:11-14; Numbers 14:13-25; 1 Samuel 7:5-9; 1 Samuel 7:5-9; 1 Samuel 12:19-25), the nation has now passed the point where God can extend his mercy further. The false religion promoted by Manasseh still controls the attitudes of the people, and the nation will come to a cruel and humiliating end (15:1-4).

Time and again God has punished his people, with the purpose that they might acknowledge their sin and return to him; but always it has been without result. They do not deserve any further pity (5-6). The final slaughter is too horrible to imagine, but when people refuse to change their ways, such a judgment becomes inevitable (7-9).

Coffman's Commentaries on the Bible

THE FALSE PROPHETS ARE TO BLAME

"Then said I, Ah, Lord Jehovah, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place. Then Jehovah said unto me; the prophets prophesy lies in my name; I sent them not, neither have I commanded them, neither spake I unto them: they prophesy unto you a lying vision, and divination, and a thing of naught, and the deceit of their own heart. Therefore thus saith Jehovah concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land: by sword and famine shall those prophets be consumed."

"The prophets say unto them" This is a reference to the false prophets; and this is an account of how Jeremiah, "tried to excuse the people by blaming the false prophets. That excuse was not acceptable to Jehovah, because blame must be attached to those who reject the covenant for whatever cause."J. A. Thompson, The Bible and Archeology (Grand Rapid, Michigan: Wm. B. Eerdmans Publishing Company, 1972) p. 377.

Why were the people deceived by the false prophets? The only plausible answer is that they WANTED to be deceived. "The secret of the power of the false prophets was given by the Lord in Jer. 5:32, `My people love to have it so.'"Scribner's Bible Commentary (New York: Charles Scribner's Sons, 1898), p. 406. Adam Clarke pointed out the fact that the people accepted the allegation of false prophets without any proof, and without investigating their credentials.Adam Clarke's Commentary on the Bible (London: T. Mason and G. Lane, 1837), p. 295. The slightest attention to the question of "Who are these sons of the devil"? would have spared the people of any temptation to trust them. This is exactly what Christians today should do with regard to men who deny the Bible. Clarke also recounted the fulfillment of this prophecy that the false prophets would be consumed by the sword during Nebuchadnezzar's invasion. Jehoiachim had been warned by Jeremiah not to withhold tribute from Nebuchadnezzar but Jehoiachim heeded the words of the false prophets who advised him to withhold it. "Nebuchadnezzar was incensed, invaded the land and destroyed it, including the false prophets."Ibid.

"The deceit of their own heart" Jeremiah thus described the various methods of "prophesying" employed by the false prophets; but these words do not mean that the false prophets were deceived in their own hearts, being therefore sincere but misguided men; ah no! "This is a reference, not to self-deceit, but to willful and intentional fraud."Barnes' Notes (Grand Rapids: Baker Book House), p. 186. We also believe that the same thing applies to many false teachers today. They are not sincere, misguided men, but unbelievers, preaching that in which they have no confidence at all.

These verses reveal a profound misunderstanding of the covenant. Both the false prophets and the people, "imagined that continual and wanton violation of the terms of that covenant would not result in the operation of the curses of that covenant!"J. A. Thompson, The Bible and Archeology (Grand Rapid, Michigan: Wm. B. Eerdmans Publishing Company, 1972) p. 383. What fools they were! However, we should reserve a little of our pity to the men of our own day who just as vainly imagine that, "We are justified by faith alone." These ancient protagonists of that same doctrine learned to their eternal sorrow how wrong they were.

Barnes' Notes on the Whole Bible

Divination - i. e., “conjuring,” the abuse of the less understood powers of nature. It was strictly forbidden to all Jews Deuteronomy 18:10.

A thing of nought - Probably a small idol made of the more precious metals Isaiah 2:20. These methods the prophet declares to be the “deceit of their heart, i. e., not self-deceit, but a willful and intentional fraud.

Calvin's Commentary on the Bible

We now see more clearly why the Prophet related his own complaint, and also his astonishment, of which God alone had been the witness, and that was, that the people might be more attentive to his warning. For had he only said, “The prophets deceive you, and God would have this to be made known to you,” his address would not have been so powerful, as when this question precedes, “Lord God, what is this? the prophets promise peace to this people, and forbid them to fear pestilence and war.” As then the Prophet had set forth this according to his own view and the common view of the whole people, the answer, as I have said, becomes more forcible, and more easily penetrates into the mind. God then gives this answer, Falsehood do the prophets prophesy in my name

In my name, is emphatical; for God reminds us, that we ought to beware of every appearance of falsehood, that we ought not easily and rashly, and without discrimination, to believe all prophecies; for not everything boasted of as being divine is really so. We then see that this is a remarkable passage; for God reminds us, that we ought to exercise judgment as to prophecies, so that we may not be inconsiderately led away by anything brought forward under the pretext of his name. He would have us therefore wisely to distinguish between things; and hence I have said that this passage deserves to be specially noticed the Papists at this day vainly boast of their titles, and say that they are the real Church, that they are the pastors, and that the Church of God is the pinar of the truth; and thus they astonish and confound the simple, so that every discrimination is taken away, and whatever it pleases them to determine is to be received as an oracle. But God shews here, by the mouth of Jeremiah, that we are not rashly to believe every kind of prophecy. In my name, he says, the prophets prophesy, as though he had said, “My name is often impiously profaned by men. As then there are many who pass themselves as my servants and prophets, and who also occupy a place of dignity and exercise the ordinary office, yea, as there is such depravity in men, that they are not ashamed to abuse my name, wisdom and discretion ought to be exercised.” This is the first thing; for God intimates, that it is not enough for men to claim the prophetic office, except they also prove that they are true and faithful prophets.

He afterwards adds, I have not sent them, nor have I commanded them, neither have I spoken to them; a vision of falsehood, etc He here takes away authority from the false prophets; for he had not sent them, nor commanded them to speak, nor spoken to them. The latter clause is more general than the rest: but these three things ought to be carefully noticed, for they serve to distinguish true from false prophets. It was then God’s purpose to mention here certain marks by which the difference between true and false prophets may be known.

He says first, that they were not sent, for they obtruded themselves. Hence a call is necessary, for God would not have disorder and confusion in his ChurJeremiah It is indeed true that the call of Jeremiah was extraordinary; for when the state of the Church was rightly formed, the chief priest was the teacher of religion and true doctrine, who was now the adversary of God’s faithful servant. There were indeed some, like Amos, who were taken from the common people; yet there were none more fit for the prophetic office than the priests, for they were, as Malachi says, the messengers of the God of hosts. (Malachi 2:4) But when they became degenerate, God, in order to reproach them, raised up other prophets from obscure vinages and from the common people. It was then sometimes an interior call only; but when the Church was duly formed, a regular outward call was also necessary. However this may have been, it is certain that such as were not called by God, falsely and wickedly pretended to have his authority, being both without the outward call and without the guidance of the Holy Spirit. This is the first thing.

It then follows, I have not commanded them Here is the second mark of distinction; for God testifies that no credit is due to the prophets, except as far as they faithfully deliver, as it were from hand to hand, what has been committed to them. If then a prophet mingles anything of his own, he is proved to be false and is not worthy of any credit. Let us hence know, that prophets are not endued with any other power, but to deliver faithfully what has been committed to them from above.

But the third mark, which is added, is still more clear: God says, that he had not spoken to them; for he thus intimates that no voice but his ought to be heard in the ChurJeremiah Why then does he bid honor and reverence to be payed to his prophets? Even because they bring nothing but what he has delivered. We hence see how God allows men no power of their own to rule in his Church; but he will have obedience to be rendered to himself, so that their duty is faithfully to declare what he has committed to them. Therefore as to the command, it refers to what was particular; but when he says, I have not spoken to them, what was general is intended; it is the same as though he had said, that it was not lawful nor right for prophets and teachers to bring forward anything but what they had received from heaven.

Hence he concludes, that they spoke falsehood and impostures, and divination and vanity, and the deceit of their own heart. ⁽¹¹⁶⁾ We hence see that as soon as men depart even in the smallest degree from God’s word, they cannot preach anything but falsehoods, wmities, impostures, errors, and deceits: and all who thoughtlessly give credit to men, without considering whether they have been sent by God, and faithfully deliver what he has committed to them, wilfully perish. But on this subject more shall be said.

(116) I render the verse as follows, —

14.And Jehovah said to me, — Falsehood do the prophets prophesy in my name; I have not sent them, nor given them a command, Nor have I spoken to them: A vision of the fidsehood and divination, And vanity and delusion of their own heart, Do these of themselves prophesy to you.

God had not sent them, the final act; he had given them no command or commission, the preceding act; he had not spoken to them, the first act. God first speaks, then gives a commission, and afterwards sends forth his servants. The vision the false prophets had was that of the falsehood of their own heart, of the divination, of the vanity, and of the delusion of their own heart. Such seems to be the meaning given by the Septuagint and the Vulgate. It was the lying vision of their own heart, it was the divination or the presage, the vanity, and the delusion of their own heart. The word for “prophesy” in the last line is in Hitthpael; and hence “of themselves” is added.

Blayney gives a different view; his version is, —

A false vision, and divination, and vanity, And the guile of their own heart, do these prophesy unto you.

He considers “a false vision” to be an imaginary revelation; “divination,” to be something discovered by that art; “vanity,” to be the oracular response of an idol; and “guile,” to be the fraudulent suggestion of their own heart.

But the simplest exposition is what I have stated: The vision, being that of their own heart, was false; it was their own divination or prognostication; it was worthless, vain, and empty; it was the effect of their own delusion. This was the character of what they prophesied. We may render the words thus, —

The false vision and the divination And the vanity and the delusion of their own heart, Do these of themselves prophesy to you.

— Ed.

Smith's Bible Commentary

Chapter 14

The word of the LORD that came to Jeremiah concerning the deaRuth ( Jeremiah 14:1 ).

For a drought filled the land.

Judah mourns, and the gates languish; they are black upon the ground; and the cry of Jerusalem is gone up. And their nobles have sent their little ones to the water holes: they came to the water holes, and found no water; so they returned with their vessels empty; they were ashamed and confounded, and they covered their heads. Because the ground is chapt, for there was no rain in the earth, the plowmen were ashamed, they covered their heads. Yea, the hind also calved in the field, but it forsook the calf, because there was no grass. And the wild asses did stand in the high places, they snuffed up the wind like dragons; their eyes did fail, because there was no grass. 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 ( Jeremiah 14:2-7 ).

So the message that God gave to Jeremiah concerning the drought. And then he prays:

O the hope of Israel, the saving thereof in time of trouble, why should you be as a stranger in the land, and as a wayfaring man that turns aside to tarry for a night? Why should you be as a man astonied, as a mighty man that cannot save? yet thou, O LORD, are in the midst of us, and we are called by thy name; don't leave us ( Jeremiah 14:8-9 ).

So Jeremiah continues to intercede though God told him not to.

Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins. Then said the LORD unto me, Pray not for this people for their good ( Jeremiah 14:10-11 ).

Jeremiah just prayed. God said, "Don't pray to Me for their good."

When they fast, I will not hear their cry; and when they offer burnt offerings and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence. Then said I, Ah, Lord GOD! behold, the prophets are saying unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place. Then the LORD said unto me, The prophets are prophesying lies in my name: I did not send them, neither have I commanded them, neither did I speak unto them: they are prophesying unto you a false vision and divination, and a thing of nothing, and the deceit of their hearts. Therefore thus saith the LORD concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed ( Jeremiah 14:12-15 ).

It's a terrible thing to speak in the name of the Lord your own opinions, thoughts or ideas. It's all right to speak your own opinions, thoughts and ideas as your own opinions, thoughts and ideas. Now Paul the apostle was careful to make a distinction. In writing he said, "Now I don't have a word from the Lord on this, but this is my opinion on this subject." And that's good. You can express your opinion. There's nothing wrong with expressing your opinion. It's just when you express your opinion in the name of the Lord that it becomes wrong, because then when it doesn't work out, then you make God to be a liar or God to be made a fool. So there are a lot of people that are speaking in the name of the Lord things that are not really of the Lord, things that aren't really scriptural. Things that are really anti-scriptural. In fact, much like these prophets. "Everything is going to be great. Everybody is going to prosper. Everybody's just going to be healed and everybody should be prospering and God wants you all to go out and purchase new Mercedes and you'll be blessed and prosperous now. Peace, peace, prosperity." God said, "They're not prophesying from Me." For God said, "They that live godly in Christ Jesus shall suffer persecution" ( 2 Timothy 3:12 ). If any man suffers according to the will of God. These false prophets, some of them are now saying if Jesus only had enough faith He wouldn't have had to suffer the cross. Oh, what blasphemy. And God will deal with them.

And the people to whom they prophesy shall be cast out in the streets of Jerusalem, because of the famine and the sword; and they shall have none to bury them ( Jeremiah 14:16 ),

The bodies, they'll die and they'll just throw them out in the street. It's a horrible thing in some places in the world today. People are dying and there's really no one. They just put the body out in the street and they sweep them up like dust in the morning. Tragic. Person dies; you don't have enough strength. You just put the body out in the street and let someone else carry it off.

Therefore thou shalt say this word to them; Let mine eyes run down with tears night and day ( Jeremiah 14:17 ),

The weeping prophet.

and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow. If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold those that are sick with famine! yea, both the prophet and the priest go about into a land that they know not ( Jeremiah 14:17-18 ).

So he questions God.

Have you utterly rejected Judah? does your soul loathe Zion? why have you smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold there is trouble! We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee. Do not abhor us, for thy name's sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us. Are there any among the vanities of the Gentiles that can cause rain? ( Jeremiah 14:19-22 )

Here's this great drought. People are dropping off like flies. They're dying all over the place because of the famine and all. Are there any of these vanities of the Gentiles or the gods that the Gentiles worship, the pagan gods, that can cause rain?

or can the heavens give showers? Art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things ( Jeremiah 14:22 ).

He continues this message on the drought. "

Dr. Constable's Expository Notes

A lament during drought 14:1-16

Dr. Constable's Expository Notes

The Lord replied that He had not sent those prophets. Their prophecies were their own concoctions, not messages from Him. They had misread the covenant badly if they had concluded that disobedience would not bring inevitable punishment.

Gill's Exposition of the Whole Bible

Then said the Lord unto me,.... In reply to the above excuse, in favour of the people:

the prophets prophesy lies in my name; it is a wicked thing to tell lies; it is more so to foretell them, and that in the name of the Lord; pretending they have his authority, and are under the influence and guidance of his Spirit; and it was sinful in the people to give credit to them, and the more so in that they were forewarned of these prophets and their lies, and had the reverse told them by a true prophet of the Lord, and therefore were inexcusable.

I sent them not, neither have I commanded them, neither spoke unto them; all which are requisite to a prophet, or to a man's prophesying in the name of the Lord; he ought to have his mission from him, and his commission from him; his orders and credentials from him, and the things themselves which he delivers; neither of which those prophets had; nor were they able to make out those things to the people, of which they should have had satisfaction before they believed them, and therefore were highly to blame in giving heed unto them.

They prophecy unto you a false vision; or, "a vision of falsehood" m; pretending they had a vision from the Lord, when they had none:

and divination; soothsaying or astrology, as some interpret it, as Kimchi observes; foretelling things by the stars:

and a thing of nought; which is good for nothing, and comes to nothing:

and the deceit of their hearts; which flows from their deceitful hearts and vain imaginations, and by no means to be depended upon.

m חזון שקר "visionem mendacii", Schmidt; "visionem falsitatis", Montanus.

Henry's Complete Commentary on the Bible

      10 Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the LORD doth not accept them; he will now remember their iniquity, and visit their sins.   11 Then said the LORD unto me, Pray not for this people for their good.   12 When they fast, I will not hear their cry; and when they offer burnt offering and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence.   13 Then said I, Ah, Lord GOD! behold, the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place.   14 Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart.   15 Therefore thus saith the LORD concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed.   16 And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters: for I will pour their wickedness upon them.

      The dispute between God and his prophet, in this chapter, seems to be like that between the owner and the dresser of the vineyard concerning the barren fig-tree, Luke 13:7. The justice of the owner condemns it to be cut down; the clemency of the dresser intercedes for a reprieve. Jeremiah had been earnest with God, in prayer, to return in mercy to this people. Now here,

      I. God overrules the plea which he had offered in their favour, and shows him that it would not hold. In answer to it thus he says concerning this people,Jeremiah 14:10; Jeremiah 14:10. He does not say, concerning my people, for he disowns them, because they had broken covenant with him. It is true they were called by his name, and had the tokens of his presence among them; but they had sinned, and provoked God to withdraw. This the prophet had owned, and had hoped to obtain mercy for them, notwithstanding this, through intercession and sacrifice; therefore God here tells him, 1. That they were not duly qualified for a pardon. The prophet had owned that their backslidings were many; and, though they were so, yet there was hope for them if they returned. But this people show no disposition at all to return; they have wandered, and they have loved to wander; their backslidings have been their choice and their pleasure, which should have been their shame and pain, and therefore they will be their ruin. They cannot expect God should take up his rest with them when they take such delight in going astray from him after their idols. It is not through necessity or inadvertency that they wander, but they love to wander. Sinners are wanderers from God; their wanderings forfeit God's favour, but it is their loving to wander that quite cuts them off from it. They were told what their wanderings would come to that one sin would hurry them on to another, and all to ruin; and yet they have not taken warning and refrained their feet. So far were they from returning to their God that neither his prophets nor his judgments could prevail upon them to give themselves the least check in a sinful pursuit. This is that for which God is now reckoning with them. When he denies them rain from heaven he is remembering their iniquity and visiting their sin; that is it for which their fruitful land is thus turned into barrenness. 2. That they had no reason to expect that the God they had rejected should accept them; no, not though they betook themselves to fasting and prayer and put themselves to the expense of burnt-offerings and sacrifice: The Lord doth not accept them,Jeremiah 14:10; Jeremiah 14:10. He takes no pleasure in them (so the word is); for what pleasure can the holy God take in those that take pleasure in his rivals, in any service, in any society, rather than his? "When they fast (Jeremiah 14:12; Jeremiah 14:12), which is a proper expression of repentance and reformation,--when they offer a burnt offering and an oblation, which was designed to be an expression of faith in a Mediator,--though their prayers be thus enforced, and offered up in those vehicles that used to be acceptable, yet, because they do not proceed from humble, penitent, and renewed hearts, but still they love to wander, therefore I will not hear their cry, be it ever so loud; nor will I accept them, neither their persons nor their performances." It had been long since declared, The sacrifice of the wicked is an abomination to the Lord; and those only are accepted that do well,Genesis 4:7. 3. That they had forfeited all benefit by the prophet's prayers for them because they had not regarded his preaching to them. This is the meaning of that repeated prohibition given to the prophet (Jeremiah 14:11; Jeremiah 14:11): Pray not thou for this people for their good, as before, Jeremiah 7:15; Jeremiah 11:14. This did not forbid him thus to express his good-will to them (Moses continued to intercede for Israel after God had said, Let me alone,Exodus 32:10), but it forbade them to expect any good effect from it as long as they turned away their ear from hearing the law. Thus was the doom of the impenitent ratified, as that of Saul's rejection was by that word to Samuel, When wilt thou cease to mourn for Saul? It therefore follows (Jeremiah 14:12; Jeremiah 14:12), I will consume them, not only by this famine, but by the further sore judgments of sword and pestilence; for God has many arrows in his quiver, and those that will not be convinced and reclaimed by one shall be consumed by another.

      II. The prophet offers another plea in excuse for the people's obstinacy, and it is but an excuse, but he was willing to say whatever their case would bear; it is this, That the prophets, who pretended a commission from heaven, imposed upon them, and flattered them with assurances of peace though they went on in their sinful way, Jeremiah 14:13; Jeremiah 14:13. He speaks of it with lamentation: "Ah! Lord God, the poor people seem willing to take notice of what comes in thy name, and there are those who in thy name tell them that they shall not see the sword nor famine; and they say it as from thee, with all the gravity and confidence of prophets: I will continue you in this place, and will give you assured peace here, peace of truth. I tell them the contrary; but I am one against many, and every one is apt to credit that which makes for them; therefore, Lord, pity and spare them, for their leaders cause them to err." This excuse would have been of some weight if they had not had warning given them, before, of false prophets, and rules by which to distinguish them; so that if they were deceived it was entirely their own fault. But this teaches us, as far as we can with truth, to make the best of bad, and judge as charitably of others as their case will bear.

      III. God not only overrules this plea, but condemns both the blind leaders and the blind followers to fall together into the ditch. 1. God disowns the flatteries (Jeremiah 14:14; Jeremiah 14:14): They prophesy lies in my name. They had no commission from God to prophesy at all: I neither sent them, nor commanded them, nor spoke unto them. They never were employed to go on any errand at all from God; he never made himself known to them, much less by them to the people; never any word of the Lord came to them, no call, no warrant, no instruction, much less did he send them on this errand, to rock them asleep in security. No; men may flatter themselves, and Satan may flatter them, but God never does. It is a false vision, and a thing of nought. Note, What is false and groundless in vain and worthless. The vision that is not true, be it ever so pleasing, is good for nothing; it is the deceit of their heart, a spider's web spun out of their own bowels, and in it they think to shelter themselves, but it will be swept away in a moment and prove a great cheat. Those that oppose their own thoughts of God's word (God indeed says so, but they think otherwise) walk in the deceit of their heart, and it will be their ruin. 2. He passes sentence upon the flatterers, Jeremiah 14:15; Jeremiah 14:15. As for the prophets, who put this abuse upon the people by telling them they shall have peace, and this affront upon God by telling them so in God's name, let them know that they shall have no peace themselves. They shall fall first by those very judgments which they have flattered others with the hopes of an exemption from. They undertook to warrant people that sword and famine should not be in the land; but it shall soon appear how little their warrants are good for, when they themselves shall be cut off by sword and famine. How should they secure others or foretel peace to them when they cannot secure themselves, nor have such a foresight of their own calamities as to get out of the way of them? Note, The sorest punishment await those who promise sinners impunity in their sinful ways. 3. He lays the flattered under the same doom: The people to whom they prophesy lies, and who willingly suffer themselves to be thus imposed upon, shall die by sword and famine,Jeremiah 14:16; Jeremiah 14:16. Note, The unbelief of the deceived, with all the falsehood of the deceivers, shall not make the divine threatenings of no effect; sword and famine will come, whatever they say to the contrary; and those will be least safe that are most secure. Impenitent sinners will not escape the damnation of hell by saying that they can never believe there is such a thing, but will feel what they will not fear. It is threatened that this people shall not only fall by sword and famine, but that they shall be as it were hanged up in chains, as monuments of that divine justice which they set at defiance; their bodies shall be cast out, even in the streets of Jerusalem, which of all places, one would think, should be kept clear from such nuisances: there they shall lie unburied; their nearest relations, who should do them that last office of love, being so poor that they cannot afford it, or so weakened with hunger that they are not able to attend it, or so overwhelmed with grief that they have no heart to it, or so destitute of natural affection that they will not pay them so much respect. Thus will God pour their wickedness upon them, that is, the punishment of their wickedness; the full vials of God's wrath shall be poured upon them, to which they have made themselves obnoxious. Note, When sinners are overwhelmed with trouble they must in it see their own wickedness poured upon them. This refers to the wickedness both of the false prophets and of the people; the blind lead the blind, and both fall together into the ditch, where they will be miserable comforters one to another.