Jeremiah 14:9
Why are You like a man taken by surprise, like a warrior powerless to save? Yet You are among us, O LORD, and we are called by Your name. Do not forsake us!
Why are You like a man taken by surprise
This phrase reflects the people's perception of God's apparent inaction during their time of distress. In the context of Jeremiah, the Israelites are experiencing severe drought and calamity, leading them to question God's presence and power. This rhetorical question highlights their desperation and confusion, as they expect God to act decisively on their behalf. The imagery of God being "taken by surprise" contrasts with His omniscience and omnipotence, emphasizing the depth of their crisis and their struggle to understand His ways.

like a warrior powerless to save?
The comparison to a warrior suggests expectations of divine intervention and deliverance, as God is often depicted as a mighty warrior in the Old Testament (e.g., Exodus 15:3). The Israelites are bewildered by the perceived absence of God's saving power, which they have historically relied upon. This reflects a crisis of faith, as they grapple with the tension between their understanding of God's nature and their current reality. The imagery underscores the severity of their plight and their longing for God's intervention.

Yet You are among us, O LORD
Despite their doubts and fears, the Israelites acknowledge God's presence among them. This statement is rooted in the covenant relationship between God and His people, where He promised to dwell among them (Exodus 29:45-46). It reflects a deep-seated belief in God's faithfulness and His commitment to His people, even when circumstances seem dire. This acknowledgment serves as a reminder of God's enduring presence, offering hope amidst their despair.

and we are called by Your name
Being called by God's name signifies a special relationship and identity as His chosen people (Deuteronomy 28:10). This phrase emphasizes the covenantal bond and the responsibilities that come with it. It also implies a plea for God to act in accordance with His promises, as His reputation is intertwined with the fate of His people. The Israelites appeal to their identity as God's people, seeking His intervention based on their covenantal relationship.

Do not forsake us!
This urgent plea reflects the fear of abandonment and the desire for divine mercy. The Israelites are aware of their sins and the consequences they face, yet they appeal to God's compassion and faithfulness. This cry echoes throughout the Psalms and other prophetic writings, where God's people seek His forgiveness and restoration (e.g., Psalm 71:9, Isaiah 41:17). It underscores the hope that, despite their unfaithfulness, God will remain true to His character and promises, offering redemption and deliverance.

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

2. Judah
The southern kingdom of Israel, facing drought and divine judgment during Jeremiah's ministry.

3. The LORD (Yahweh)
The covenant God of Israel, who is being implored by Jeremiah not to forsake His people despite their sins.

4. Drought
A significant event during this time, symbolizing God's judgment and the people's need for repentance.

5. The People of Judah
Those who are called by God's name, yet are experiencing the consequences of their disobedience.
Teaching Points
God's Presence Amidst Trials
Even when circumstances seem dire, God is among His people. We must remember His presence and seek His guidance.

The Power of Prayer
Jeremiah's plea is a model for intercessory prayer, reminding us to call upon God earnestly in times of need.

Identity in God
Being called by God's name signifies a relationship and responsibility. We must live in a way that honors this identity.

God's Faithfulness
Despite our failures, God remains faithful. We can trust in His promises and seek His mercy.

Repentance and Restoration
The context of drought and judgment calls for repentance. Turning back to God is essential for restoration.
Bible Study Questions
1. How does Jeremiah's plea in 14:9 reflect the nature of God as revealed in other parts of Scripture?

2. In what ways can we, like Jeremiah, intercede for our communities during times of crisis?

3. What does it mean to be "called by God's name," and how should this identity influence our daily lives?

4. How can we cultivate an awareness of God's presence in our lives, especially during challenging times?

5. Reflect on a time when you felt God was "powerless to save." How did you see His faithfulness in hindsight, and how can this experience strengthen your faith today?
Connections to Other Scriptures
Exodus 3:14
Connects to God's self-revelation as "I AM," emphasizing His eternal presence and faithfulness, which Jeremiah appeals to.

Isaiah 7:14
The promise of Immanuel, "God with us," which resonates with Jeremiah's plea for God's presence among His people.

Psalm 46:1
Describes God as a refuge and strength, a very present help in trouble, aligning with the plea for God not to be like a powerless warrior.

Deuteronomy 31:6
God's promise not to forsake His people, which Jeremiah echoes in his prayer.

Matthew 28:20
Jesus' assurance of His continual presence with His followers, reflecting the desire for God's abiding presence in Jeremiah's time.
A Universal PrayerR. A. Griffin.Jeremiah 14:9
God Rendered Powerless by ManF. B. Meyer, B. A.Jeremiah 14:9
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
A Prayer for God's People in Time of His JudgmentsA.F. Muir Jeremiah 14:7, 9
An Absent God DeploredS. Conway Jeremiah 14:7-9
An Appeal Out of the Depths of Separation from GodD. Young Jeremiah 14:7-9
Jeremiah a Wrestler with the Lord in PrayerHeim.Jeremiah 14:7-9
Man's Iniquities Testifying Against HimT. Boston, D. D.Jeremiah 14:7-9
Pleas for MercyJeremiah 14:7-9
Prayer has Within Itself its Own RewardT. Leighton.Jeremiah 14:7-9
Sin Should be Fully ConfessedJeremiah 14:7-9
The Name of the Lord a Plea for Temporal BlessingsA. Shanks.Jeremiah 14:7-9
The Prayer of Contrite IsraelC. Bradley, M. A.Jeremiah 14:7-9
The Sinner's PleaC. Simeon, M. A.Jeremiah 14:7-9
Triumphant PrayerA. Maclaren, D. D.Jeremiah 14:7-9
People
Jeremiah
Places
Jerusalem, Zion
Topics
Able, Affrighted, Astonied, Astonished, Bear, Can't, Confused, Dismayed, Dumb, Forsake, Leave, Midst, Mighty, Named, O, Overcome, Powerless, Save, Scared, Shouldest, Shouldst, Surprised, War, Warrior, Wilt, Yet
Dictionary of Bible Themes
Jeremiah 14:9

     1235   God, the LORD
     5043   names, significance
     5454   power, God's saving
     5770   abandonment
     6233   rejection, experience

Jeremiah 14:8-9

     1205   God, titles of

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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