Jeremiah 14:17
You are to speak this word to them: 'My eyes overflow with tears; day and night they do not cease, for the virgin daughter of my people has been shattered by a crushing blow, a severely grievous wound.
You are to speak this word to them
This phrase indicates a direct command from God to the prophet Jeremiah. The Hebrew root for "speak" is "דָּבַר" (dabar), which implies not just verbal communication but a declaration of divine truth. Jeremiah, as a prophet, serves as God's mouthpiece, emphasizing the seriousness and authority of the message. In a historical context, prophets were often tasked with delivering difficult truths to the people, and this command underscores the urgency and importance of the message.

Let my eyes overflow with tears
The imagery of overflowing tears is powerful, symbolizing deep sorrow and lamentation. The Hebrew word for "overflow" is "יָרַד" (yarad), which can also mean to descend or pour down, suggesting an uncontainable grief. This reflects God's compassion and sorrow for His people, illustrating that divine judgment is not devoid of emotion. The tears represent a profound empathy and a call for repentance, urging the people to recognize the gravity of their situation.

day and night without ceasing
This phrase emphasizes the continuous and relentless nature of the lamentation. The Hebrew words "יוֹמָם וָלַיְלָה" (yomam valaylah) for "day and night" indicate an unending cycle, suggesting that the sorrow is all-consuming and ever-present. Historically, this reflects the constant state of distress and calamity faced by the people of Judah due to their disobedience. It serves as a reminder of the persistent nature of God's call to repentance and the enduring consequences of sin.

for the virgin daughter of my people
The term "virgin daughter" is a poetic expression used to describe the nation of Israel, emphasizing purity, innocence, and the special relationship between God and His people. The Hebrew word "בְּתוּלָה" (betulah) for "virgin" conveys a sense of lost potential and unfulfilled promise due to the nation's waywardness. This phrase highlights the tragedy of Israel's fall from grace and the deep sorrow it brings to God, who desires restoration and redemption for His people.

has been crushed with a mighty blow
The imagery of being "crushed" signifies severe judgment and destruction. The Hebrew root "שָׁבַר" (shabar) means to break or shatter, indicating the complete devastation experienced by the nation. The "mighty blow" reflects the power and inevitability of divine judgment when God's people persist in rebellion. Historically, this can be seen in the Babylonian conquest and exile, a direct consequence of the nation's disobedience and idolatry.

with a sorely infected wound
The phrase "sorely infected wound" conveys the idea of a deep, festering injury that is not healing. The Hebrew word "נַחַלָה" (nachalah) for "infected" suggests a chronic, incurable condition, symbolizing the pervasive sin and corruption within the nation. This imagery serves as a metaphor for the spiritual and moral decay that has led to their downfall. It is a call to recognize the seriousness of their condition and the need for divine intervention and healing.

Persons / Places / Events
1. Jeremiah
A major prophet in the Old Testament, known for his messages of warning and hope to the people of Judah. He is often called the "weeping prophet" due to his deep emotional connection to the suffering of his people.

2. The Virgin Daughter of My People
This phrase symbolizes the nation of Judah, often depicted as a young, vulnerable woman in prophetic literature. It emphasizes the purity and innocence that has been lost due to sin and rebellion.

3. Judah
The southern kingdom of Israel, which faced destruction and exile due to its persistent idolatry and disobedience to God.

4. The Mighty Blow
Represents the severe judgment and calamity that has befallen Judah, often interpreted as the Babylonian invasion and subsequent exile.

5. The Sorely Infected Wound
Symbolizes the deep spiritual and moral corruption of the people, which has led to their downfall and suffering.
Teaching Points
The Heart of a Prophet
Jeremiah's tears reflect God's own sorrow over sin and its consequences. As believers, we are called to share in God's compassion for the lost and broken.

The Consequences of Sin
The imagery of a "mighty blow" and "sorely infected wound" serves as a stark reminder of the destructive power of sin. We must take sin seriously and seek repentance.

God's Relentless Love
Despite the judgment, God's message through Jeremiah is ultimately one of hope and restoration. God's love for His people remains steadfast, even in times of discipline.

Intercessory Prayer
Jeremiah's response to the plight of his people encourages us to engage in intercessory prayer, pleading for God's mercy and intervention in the lives of those who are far from Him.

Spiritual Vigilance
The passage calls us to remain vigilant in our spiritual walk, recognizing the subtle ways in which sin can infect and destroy our relationship with God.
Bible Study Questions
1. How does Jeremiah's emotional response to Judah's condition challenge our own attitudes towards the sin and suffering in the world today?

2. In what ways can we identify "sorely infected wounds" in our own lives or communities, and how should we respond to them?

3. How does the imagery of the "virgin daughter" deepen our understanding of God's relationship with His people?

4. What lessons can we learn from the consequences faced by Judah that can be applied to our personal and communal spiritual lives?

5. How can we incorporate intercessory prayer into our daily lives, following Jeremiah's example of weeping and pleading for others?
Connections to Other Scriptures
Lamentations 1:16
This verse echoes the theme of weeping and mourning for the desolation of Jerusalem, highlighting the deep sorrow over the consequences of sin.

Isaiah 22:4
Similar to Jeremiah, Isaiah expresses profound grief over the destruction of his people, showing a consistent prophetic response to national calamity.

Matthew 23:37
Jesus laments over Jerusalem, reflecting the heart of God towards His people and their unwillingness to repent and return to Him.
The Distracting Power of Great DistressS. Conway Jeremiah 14:17-22
People
Jeremiah
Places
Jerusalem, Zion
Topics
Bitter, Blow, Breach, Broken, Cease, Ceasing, Crushed, Crushing, Daughter, Flow, Grievous, Hast, Infected, Mighty, Overflow, Run, Smitten, Sorely, Stopped, Streaming, Stroke, Suffered, Tears, Virgin, Wound, Wounded
Dictionary of Bible Themes
Jeremiah 14:17

     4957   night
     5198   weeping
     5567   suffering, emotional
     5674   daughters

Jeremiah 14:11-18

     4823   famine, physical

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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