Jeremiah 14:4
The ground is cracked because no rain has fallen on the land. The farmers are ashamed; they cover their heads.
The ground is cracked
The Hebrew word for "ground" here is "אֲדָמָה" (adamah), which refers to the earth or soil. This imagery of cracked ground is a powerful symbol of desolation and judgment. In the ancient Near East, agriculture was the backbone of society, and the condition of the land directly affected the people's survival. The cracking of the ground signifies a severe drought, a physical manifestation of God's displeasure with His people. This serves as a reminder of the covenant relationship between God and Israel, where obedience brought blessings, and disobedience led to curses, as outlined in Deuteronomy 28.

because no rain has fallen on the land
Rain, or "מָטָר" (matar) in Hebrew, was seen as a direct blessing from God, essential for life and prosperity. The absence of rain is not merely a natural disaster but a divine response to the nation's spiritual state. In the biblical context, rain is often associated with God's favor and provision (Leviticus 26:4). The lack of rain indicates a withdrawal of divine favor, urging the people to repentance and a return to God. This phrase underscores the dependence of humanity on God's mercy and the consequences of turning away from Him.

the farmers are ashamed
The term "farmers" refers to those who work the land, a respected and vital role in ancient society. The Hebrew word "אִכָּר" (ikkar) denotes a plowman or husbandman. Their shame, "בּוּשׁ" (bush), reflects a deep sense of disgrace and failure. In a culture where one's identity and honor were closely tied to their vocation and ability to provide, the inability to produce crops due to drought was a source of profound humiliation. This shame is not only personal but communal, as it affects the entire society dependent on their labor.

they cover their heads
Covering the head is a traditional expression of mourning and despair in the ancient Near East. This act, "חָפָה" (khafah), signifies a deep acknowledgment of distress and helplessness. It is a physical manifestation of the internal turmoil and recognition of the dire situation. In biblical times, covering the head was also associated with penitence and seeking God's mercy (2 Samuel 15:30). This gesture invites reflection on the need for humility and repentance in the face of divine judgment, encouraging believers to seek restoration through sincere contrition and prayer.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of warning and hope to the people of Judah. His ministry was marked by deep personal suffering and a profound sense of duty to God's word.

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

3. The Farmers
Representing the people of Judah, they are depicted as being in a state of shame and despair due to the drought, which symbolizes the spiritual barrenness of the nation.

4. The Drought
A physical manifestation of God's judgment on Judah for their sins, serving as a call to repentance and a return to faithfulness.

5. The Land
The physical territory of Judah, which is suffering due to the lack of rain, symbolizing the spiritual desolation of the people.
Teaching Points
Spiritual Drought and Repentance
Just as physical drought leads to cracked ground, spiritual drought results from a lack of connection with God. Believers are called to examine their lives for areas of spiritual dryness and seek God's forgiveness and renewal.

Shame and Humility
The farmers' shame reflects the appropriate response to sin. True repentance involves acknowledging our failures and humbling ourselves before God.

Dependence on God
The drought reminds us of our dependence on God for both physical and spiritual sustenance. In times of need, we must turn to Him as our ultimate provider.

The Consequences of Disobedience
The drought serves as a tangible reminder of the consequences of turning away from God's commands. It encourages believers to remain faithful and obedient to His word.

Hope in Restoration
While the drought signifies judgment, it also points to the hope of restoration. God desires to heal and restore His people when they turn back to Him.
Bible Study Questions
1. How does the physical drought in Jeremiah 14:4 symbolize the spiritual condition of Judah, and what can we learn from this about our own spiritual lives?

2. In what ways does the response of the farmers (shame and covering their heads) teach us about the appropriate response to sin and disobedience?

3. How can we apply the lessons from the drought in Jeremiah 14:4 to modern-day situations where we experience "spiritual drought"?

4. What other biblical examples of drought or natural disasters can you think of, and how do they serve as calls to repentance and renewal?

5. How can we ensure that we remain spiritually "hydrated" and avoid the consequences of spiritual drought in our personal walk with God?
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.

1 Kings 17
The account of Elijah and the drought during King Ahab's reign, illustrating how God uses natural phenomena to call His people back to Himself.

Joel 1
Another prophetic book that describes a locust plague and drought as a call to repentance, emphasizing the need for spiritual renewal.
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
Ashamed, Broken, Chapt, Cover, Covered, Covering, Cracked, Disappointed, Dismayed, Farmers, Fear, Ground, Heads, Husbandmen, Ploughmen, Plowmen, Rain, Shame, Shamed
Dictionary of Bible Themes
Jeremiah 14:4

     5195   veil

Jeremiah 14:1-6

     4816   drought, physical

Jeremiah 14:3-4

     5157   head

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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