Jeremiah 14:21 · Bible study
Jeremiah 14:21 Commentary: Pleading God's Covenant When We Have Broken Ours
Hebrew · 10 what the commentators say
Meaning in one sentence
How can a covenant-breaking people ask God to honor His covenant? Jeremiah 14:21 appeals to God's name, throne, and faithfulness despite human sin.
Research Summary
- Meaning: A plea that God would not reject His people, appealing to His name, His glorious throne, and His covenant, despite their sin.
- Key words: “Abhor” (H5006, na’ats, spurn), “disgrace” (H5034, nabal, treat as contemptible), “covenant” (H1285, berit, divine promise anchored in God’s character).
- Main debate: Whether the covenant referred to is conditional (requiring human obedience) or unconditional (based on God’s sovereign choice), and whether the prayer is fitting for a sinful people.
- Theological theme: God’s faithfulness stands firm even when His people are unfaithful; prayer is grounded in God’s reputation and promises, not human merit.
- Best use: A model of penitential intercession for times of personal or national crisis, reminding believers that God’s name and covenant are their surest hope.
Translation Comparison
BSB Berean Standard Bible 2020
For the sake of Your name do not despise us; do not disgrace Your glorious throne. Remember Your covenant with us; do not break it.
WEB World English Bible 2000
Do not abhor us, for your name’s sake. Do not disgrace the throne of your glory. Remember, and don’t break your covenant with us.
KJV King James Version 1769
Do not abhor us, for thy name’s sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us.
ASV American Standard Version 1901
Do not abhor us, for thy name’s sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us.
YLT Young's Literal Translation 1898
Do not despise, for Thy name's sake, Dishonour not the throne of Thine honour, Remember, break not Thy covenant with us.
Darby Darby Bible 1890
For thy name's sake, do not spurn [us], do not disgrace the throne of thy glory: remember, break not thy covenant with us.
Douay-Rheims Douay-Rheims Bible 1899
Give us not to be a reproach, for thy name's sake, and do not disgrace in us the throne of thy glory: remember, break not thy covenant with us.
Translations in other languages (10 available)
Por amor de tu nombre no nos deseches, ni trastornes el trono de tu gloria: acuérdate, no invalides tu pacto con nosotros.
Não nos rejeites por amor de teu nome, nem desonres ao trono de tua glória; lembra-te, não invalides o teu pacto conosco.
A cause de ton nom, ne méprise pas,
Aber um deines Namens willen laß uns nicht geschändet werden; laß den Thron deiner Herrlichkeit nicht verspottet werden; gedenke doch und laß deinen Bund mit uns nicht aufhören.
Versmaad ons niet, om Uws Naams wil; werp den troon Uwer heerlijkheid niet neder; gedenk, vernietig niet Uw verbond met ons.
Per amor del tuo nome, non disdegnare, non disonorare il trono della tua gloria; ricordati del tuo patto con noi; non lo annullare!
Nie odrzucajże nas dla imienia twego, nie podawajże w lekkość stolicy chwały twojej; wspomnijże, nie targaj przymierza twego z nami.
Не отрини нас ради имени Твоего; не унижай престола славы Твоей: вспомни, не разрушай завета Твоего с нами.
求你為 你名的緣故，不 厭惡我們，不 辱沒 你榮耀 的寶座。求你追念，不要 背了 與我們 所立的約。
Do not be turned from us in disgust, because of your name; do not put shame on the seat of your glory: keep us in mind, let not your agreement with us be broken.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 14:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse is an intense prayer of intercession, offered by Jeremiah on behalf of a people who have already broken the covenant. The people do not base their plea on their own merit. They appeal to God’s name, the throne of His glory, and His covenant. Adam Clarke states plainly that the people had broken the covenant, yet wish God to fulfill His part, an act of bold, desperate faith. John Calvin notes that Jeremiah represents the faithful remnant, and the prayer shows that even a small number can call on God in truth. Matthew Gill emphasizes the phrase “for your name’s sake”: the prayer is not for the people’s sake, who are unworthy, but for God’s honor and glory.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Covenant faithfulness view: God’s covenant is ultimately unconditional (see Leviticus 26:42–45, Jeremiah 31:31–34), so this prayer is a valid appeal to God’s character.
- Conditional covenant view: The covenant had conditions (see Exodus 19:5, Jeremiah 11:1–8), and the people broke them; the prayer is thus an act of desperate grace, not a demand.
- Typological view: The prayer looks ahead to Christ, who perfectly keeps the covenant and intercedes for unfaithful people (Hebrews 7:25).
What is clear: All interpreters agree that the prayer rests entirely on God’s initiative — His name, His glory, His covenant — and not on the people’s worthiness.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of “throne of your glory” | It refers to Jerusalem, the temple, or the ark as the symbol of God's presence and rule. | Some commentators specify the temple (Gill, Wesley), others the throne of David or Jerusalem itself (Barnes, JFB). The difference does not affect the main plea but shows how broadly God’s glory was tied to visible symbols. |
| The nature of the covenant in this prayer | The covenant is God’s initiative, based on His promises to the patriarchs. | Christians in the Reformed tradition see the covenant as unconditional for the elect, rooted in God’s sovereign grace. Others, following Arminian or Wesleyan perspectives, emphasize the conditional aspects (the people broke it, yet they appeal to God’s mercy to restore it). Both sides agree that God is not obligated by human faithfulness, but they differ on whether the covenant can be permanently broken. |
| The propriety of this prayer | The prayer is recorded in Scripture as an example of intercession, even after God told Jeremiah not to pray (14:11). | Some see this as Jeremiah’s bold persistence, others as a limited permission to pray for national repentance. The debate touches on how we understand God’s “no” and whether we can still plead based on His character. |
Historical & Cultural Context
Jeremiah 14 sits within a collection of prophecies delivered during a severe drought (14:1, 6). The land parched, crops failed, and people faced famine. Earlier in the chapter, the Lord tells Jeremiah not to pray for the people (14:11), yet the prophet does so anyway, not in defiance but in deep intercession. The people had turned to false prophets who promised peace, but judgment was near.
The phrase “throne of your glory” refers to Jerusalem (especially the temple), where God’s presence dwelt. This was the symbol of His covenant relationship with Israel. By asking God not to disgrace this throne, the people plead that God’s own reputation among the nations is tied to Jerusalem. To allow the temple to be destroyed would seem to shame God before the watching world.
The appeal to the covenant echoes the language of Exodus and Deuteronomy. In Exodus 32, Moses uses a similar argument after the golden calf: “Remember Abraham, Isaac, and Israel” (Exodus 32:13). The people of Jeremiah’s day know they have broken the covenant conditions (Leviticus 26:15, Deuteronomy 28). Yet they cling to the promise that God’s covenant is anchored in His own character, not their performance.
This verse is a turning point in the chapter: vv. 19, 22 record the people’s confession and plea. They acknowledge their sin (v. 20), then argue that God’s name and covenant are at stake. The drought was a covenant curse, but they pray that the same covenant would become a source of mercy.
Textual Notes
The supplied commentaries note no significant textual variants for Jeremiah 14:21. Calvin mentions that the Septuagint, Vulgate, Syriac and Targum offer different renderings of the two verbs (“scorn not” vs. “abominate not”), but these are translational choices, not manuscript variations. The Hebrew text (Masoretic) is consistent across these sources.
Reception History
In Jewish tradition, this verse is part of the penitential prayers (selichot) recited during times of national distress, appealing to God’s covenant faithfulness. Christian commentators from the Reformation onward (Calvin, Matthew Henry) have used it to illustrate the tension between divine judgment and mercy. The verse has been cited in hymns that plead for God not to abandon His people despite their sin. Its pattern of prayer, acknowledging sin while clinging to God’s name and covenant, has shaped intercessory liturgy across traditions.
Preaching This Verse
Three-point outline
- Repentance grounds itself in God’s character, not our performance. The people confess their wickedness (v. 20), but they do not offer good behavior as a reason for God to listen. Instead, they appeal to God's name, His glory, and His covenant. True repentance looks away from self and toward God.
- God’s name is a refuge for the guilty. “For your name’s sake” appears twice in this short verse. The people hide behind God’s reputation. Their reasoning: if God abandons them, the nations will mock His power and faithfulness. This is not manipulation; it is a biblical pattern of prayer (Exodus 32:12, Psalm 79:9).
- The covenant that God keeps is the basis for our hope. “Remember, and don’t break your covenant”, the people ask God to be faithful when they have not been. This points forward to the new covenant in Christ, where God promises, “I will remember their sins no more” (Jeremiah 31:34).
Five-point outline
- Desperate times call for desperate prayers (vv. 17, 19).
- Honest confession opens the door (v. 20).
- The appeal to God’s name is our only leverage (v. 21a).
- The “throne of glory” reminds God of His dwelling with us (v. 21b).
- God’s covenant is more reliable than our obedience (v. 21c).
Illustration hooks
- A child who broke a curfew but stands at the door asking, “Please don’t turn me away, you’re still my parent.” The child doesn’t argue that they deserve mercy, only that the relationship means something.
- A signed contract. One party violated every term, but the other party is known for integrity. The violator begs the faithful party to honor the contract anyway, not because it is fair, but because the faithful party’s reputation matters more than the violation.
- A hospital patient who failed to follow the doctor’s orders, then begs the doctor to still treat them. The plea rests on the doctor’s skill and oath, not the patient’s compliance.
Questions your congregation is asking
- “If I keep failing God, why would He listen to my prayers?”
- “Does God ever get tired of forgiving the same sins?”
- “What does it mean to appeal to God’s name and glory when I pray?”
Leading a Discussion
This passage confronts us with a tension: we are unfaithful, yet we are invited to pray based on God’s faithfulness. The people of Judah had broken the covenant, and Jeremiah knew it. Still, he prayed. Open your group by reading Jeremiah 14:19, 22 aloud. Then work through these questions.
Discussion questions
- What do the people admit about themselves in verse 20? Why is that admission important before they make the requests in verse 21?
- What does the phrase “for your name’s sake” tell us about the motivation behind this prayer? How does that differ from asking based on our own merit?
- In what sense could the people call it “your covenant with us” when they had already broken its terms? (See Leviticus 26:42, 45 for clues.)
- How might the “throne of your glory” be understood? Why would that be a meaningful part of the plea?
- How does this prayer compare to the way you usually pray? Do you ever base your requests on God’s character rather than your own worthiness?
- What does it mean for us today that God keeps His covenant even when we are unfaithful? How does Christ fulfill what this passage only hints at?
- If a friend told you, “I’ve sinned too much for God to hear me,” how would you use Jeremiah 14:21 to answer them?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 32:13 | Remember Abraham, Isaac, and Israel, your servants, to whom you swore by your own self, and said to them, ‘I will multiply your offspring as the stars of the sky, and all this land that I have spoken of I will give to your offspring, and they shall inherit it forever.’” |
| Leviticus 26:11 | I will set my tent among you, and my soul won’t abhor you. |
| Leviticus 26:42 | then I will remember my covenant with Jacob, my covenant with Isaac, and also my covenant with Abraham; and I will remember the land. |
| Leviticus 26:45 | But I will for their sake remember the covenant of their ancestors, whom I brought out of the land of Egypt in the sight of the nations, that I might be their God. I am Yahweh.’” |
| Deuteronomy 32:19 | Yahweh saw and abhorred, because of the provocation of his sons and his daughters. |
| Psalms 51:11 | Don’t throw me from your presence, and don’t take your Holy Spirit from me. |
| Psalms 74:2 | Remember your congregation, which you purchased of old, which you have redeemed to be the tribe of your inheritance: Mount Zion, in which you have lived. |
| Psalms 74:3 | Lift up your feet to the perpetual ruins, all the evil that the enemy has done in the sanctuary. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out that the people had already broken their covenant with God through idolatry, yet still expected Him to fulfill His promises. He stresses that when one party breaks a covenant, the other is no longer bound, and the agreement is automatically annulled.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights the broken, passionate nature of the original Hebrew in this prayer, describing it as a series of desperate cries. He notes that the appeal is grounded not in the nation’s merit but in God’s own name and covenant, and that no pagan idol can end the distress—only Yahweh, who made the heavens.
Calvin's Commentaries Reformed 1564
Calvin notes that Jeremiah speaks here not for the whole nation, which boasted falsely of being God's people, but for a tiny faithful remnant. The prophet's plea is that God not reject or abominate His own throne of glory, and that He remember His covenant without annulling it.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible highlights three specific pleas the people make: their own contrition, a concern for God's honour, and their utter hopelessness of help elsewhere. It also identifies "the throne of thy glory" as Jerusalem, particularly the Temple where God's visible glory rested above the Ark.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that the plea here rests entirely on God's own honor and covenant faithfulness, not on the people's worth. They ask God to act for His name's sake and to remember His binding promise, making His character the only ground
Gill's Exposition of the Bible Baptist 1748
Gill observes that the people plead for mercy based on God's own reputation, not their own worthiness. He identifies "the throne of thy glory" as either Jerusalem itself or the temple's mercy seat, and notes that even though God never breaks his covenant, such prayers encourage faith and expect good from him.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees the prophet's lament and prayer here as effectively reversing the earlier command not to intercede for Judah. He notes that the prophet understood that prohibition as a discouragement, not an absolute ban, since he now prays freely for the people.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley presents two possible meanings for "the throne" in this passage. It could refer to the throne of David, which Scripture calls the Lord's throne, or to the temple and the ark inside it as a special symbol of God's presence.