Jeremiah 14:3
The nobles send their servants for water; they go to the cisterns, but find no water; their jars return empty. They are ashamed and humiliated; they cover their heads.
The nobles send their servants for water;
In ancient Judah, the social hierarchy was evident, with nobles holding significant power and influence. The act of sending servants for water highlights the desperation and severity of the drought, as even the wealthy and powerful were affected. This reflects the broader biblical theme that God's judgments, such as droughts, impact all levels of society. The reliance on servants underscores the cultural norms of the time, where the elite depended on others for daily tasks, yet even their status could not shield them from divine judgment.

they go to the cisterns, but find no water;
Cisterns were essential in ancient Israel for collecting and storing rainwater, especially during dry seasons. The absence of water in the cisterns signifies a severe drought, a common divine punishment in the Old Testament for the people's unfaithfulness (Deuteronomy 28:23-24). This imagery also serves as a metaphor for spiritual barrenness, where the people have turned away from God, the true source of living water (Jeremiah 2:13).

their jars return empty.
The empty jars symbolize unfulfilled needs and the futility of relying on human efforts without divine blessing. This can be connected to other biblical instances where emptiness signifies a lack of God's presence or provision, such as the widow's empty vessels in 2 Kings 4:1-7, which were miraculously filled by God's intervention. The empty jars also reflect the spiritual emptiness of the people, who have forsaken God.

They are ashamed and humiliated;
Shame and humiliation are common responses to unmet needs and failed expectations, especially for those accustomed to privilege. In the biblical context, these emotions often accompany recognition of sin and the consequences of turning away from God (Jeremiah 3:25). The public nature of their shame underscores the communal aspect of sin and judgment, where the actions of individuals affect the entire community.

they cover their heads.
Covering the head is a traditional expression of mourning and repentance in the ancient Near East (2 Samuel 15:30). This act signifies acknowledgment of guilt and submission to God's judgment. It is a physical manifestation of inner sorrow and a plea for mercy. In a broader biblical context, this gesture can be seen as a precursor to the ultimate covering provided by Christ, who bore our shame and humiliation on the cross (Isaiah 53:3-5).

Persons / Places / Events
1. Nobles
The leaders or upper class of Judah, who are experiencing the consequences of a drought.

2. Servants
Those sent by the nobles to fetch water, representing the dependency of the people on their leaders.

3. Cisterns
Storage systems for water, which are empty due to the drought, symbolizing the lack of resources and divine blessing.

4. Judah
The southern kingdom of Israel, facing God's judgment through a severe drought.

5. Jeremiah
The prophet delivering God's message, highlighting the spiritual and physical desolation of the people.
Teaching Points
Spiritual Drought and Physical Consequences
Just as the physical drought in Judah was a result of spiritual unfaithfulness, our spiritual state can have tangible effects on our lives. We must seek God as our source of living water.

Leadership and Responsibility
The nobles' inability to provide water highlights the responsibility of leaders to guide their people towards righteousness. Christian leaders today must ensure they are leading with integrity and reliance on God.

Shame and Repentance
The shame and humiliation of the people serve as a call to repentance. When we face the consequences of our actions, we should turn back to God in humility and seek His forgiveness.

Dependence on God
The empty cisterns remind us that human efforts are insufficient without God's provision. We must depend on Him for our needs and trust in His timing and ways.

Covering of Heads
This act of covering their heads symbolizes mourning and repentance. It is a reminder of the importance of acknowledging our sins and seeking God's mercy.
Bible Study Questions
1. How does the physical drought in Jeremiah 14:3 reflect the spiritual state of Judah, and what can we learn from this about the relationship between our spiritual and physical lives?

2. In what ways can Christian leaders today ensure they are leading their communities towards spiritual nourishment rather than spiritual drought?

3. Reflect on a time when you experienced "empty cisterns" in your life. How did you respond, and what did you learn about dependence on God?

4. How does the concept of shame and repentance in Jeremiah 14:3 relate to the New Testament teachings on confession and forgiveness?

5. What practical steps can we take to ensure we are seeking God as our "fountain of living waters" rather than relying on "broken cisterns"?
Connections to Other Scriptures
Jeremiah 2:13
This verse speaks of God's people forsaking Him, the "fountain of living waters," for broken cisterns. It connects to Jeremiah 14:3 by illustrating the spiritual barrenness that leads to physical drought.

Isaiah 1:15-20
These verses discuss the consequences of sin and the call to repentance, similar to the situation in Jeremiah 14:3 where the people face judgment due to their unfaithfulness.

Amos 4:7-8
Amos describes a similar scenario of drought as a form of divine judgment, emphasizing the need for repentance and return to God.
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, Blushed, Cisterns, Confounded, Cover, Covered, Covering, Despairing, Disappointed, Dismayed, Ditches, Empty, Fear, Heads, Holes, Honourable, Humiliated, Jars, Lads, Nobles, Nothing, Ones, Overcome, Pits, Return, Returned, Servants, Shame, Unfilled, Vessels, Waters
Dictionary of Bible Themes
Jeremiah 14:3

     4221   cistern
     4293   water
     5723   nobles

Jeremiah 14:1-6

     4816   drought, physical

Jeremiah 14:2-3

     5831   depression

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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