Jeremiah 30:15
Why do you cry out over your wound? Your pain has no cure! Because of your great iniquity and your numerous sins I have done these things to you.
Why do you cry out about your injury?
This phrase challenges the people of Israel to reflect on their response to their suffering. The Hebrew word for "cry out" (זָעַק, za'aq) often denotes a loud, desperate plea for help. Historically, Israel frequently turned to God in times of distress, yet here, the rhetorical question implies a lack of understanding or acceptance of the reason behind their suffering. The "injury" refers to the consequences of their actions, suggesting that their cries are misplaced if they do not acknowledge their own role in their plight.

Your pain has no cure
The term "pain" (מַכְאוֹב, mak'ob) in Hebrew can also mean sorrow or grief, indicating a deep, pervasive suffering. The phrase "has no cure" underscores the severity of their condition. In a historical context, this reflects the period of exile and the destruction of Jerusalem, which seemed beyond remedy. Spiritually, it points to the idea that without repentance and turning back to God, their situation remains hopeless.

Because of your great guilt
The word "guilt" (עָוֹן, avon) in Hebrew implies iniquity or moral perversity. The adjective "great" emphasizes the magnitude of their wrongdoing. This phrase serves as a reminder of the covenant relationship between God and Israel, where disobedience leads to consequences. It highlights the justice of God, who holds His people accountable for their actions.

and numerous sins
"Sins" (חַטָּאָה, chatta'ah) refers to offenses against God's law. The use of "numerous" indicates a pattern of persistent rebellion. This reflects the historical context of Israel's repeated idolatry and failure to uphold the covenant. Theologically, it underscores the need for repentance and the seriousness with which God views sin.

I have done these things to you
This phrase asserts God's sovereignty and active role in the unfolding of events. The use of "I" emphasizes that the consequences are not random but are divinely ordained. It serves as a sobering reminder of God's involvement in the lives of His people, both in judgment and in the hope of eventual restoration. Historically, this reflects the prophetic understanding that God uses nations and circumstances to discipline His people, always with the ultimate goal of bringing them back to Himself.

Persons / Places / Events
1. Jeremiah
A prophet called by God to deliver messages of judgment and hope to the people of Judah. He is known for his perseverance in the face of opposition.

2. Judah
The southern kingdom of Israel, which faced destruction and exile due to its persistent sin and rebellion against God.

3. Babylonian Exile
The event where the people of Judah were taken captive by the Babylonians as a consequence of their disobedience to God.
Teaching Points
The Consequences of Sin
Sin has real and painful consequences. Just as Judah faced physical and spiritual suffering due to their sins, we too experience the repercussions of our disobedience to God.

God's Justice and Mercy
While God is just and must address sin, His ultimate desire is for repentance and restoration. Understanding His justice should lead us to seek His mercy.

The Futility of Self-Reliance
Judah's pain was incurable because they sought solutions apart from God. We must recognize our need for God and rely on Him for true healing and restoration.

The Call to Repentance
The acknowledgment of guilt and sin is the first step toward healing. God calls us to repent and turn back to Him, promising forgiveness and renewal.

Hope Beyond Judgment
Despite the immediate context of judgment, Jeremiah's prophecies also contain promises of future hope and restoration for those who return to God.
Bible Study Questions
1. What does Jeremiah 30:15 reveal about the nature of sin and its consequences in our lives today?

2. How can we see God's justice and mercy working together in the context of this verse and the broader account of Jeremiah?

3. In what ways might we be seeking healing or solutions apart from God, and how can we redirect our focus to Him?

4. How does the theme of repentance in Jeremiah 30:15 connect with New Testament teachings on repentance and forgiveness?

5. Reflect on a time when you experienced the consequences of sin. How did turning back to God bring healing and restoration in that situation?
Connections to Other Scriptures
Lamentations 1:5
This verse also speaks of the consequences of Judah's sins, emphasizing the theme of suffering due to rebellion against God.

Isaiah 1:4-6
These verses describe the sinful state of the nation and the resulting judgment, similar to the message in Jeremiah 30:15.

Hosea 5:13-15
Hosea speaks of Israel's futile attempts to find healing apart from God, paralleling the incurable pain mentioned in Jeremiah.
Correction in MeasureJ. Parker, D. D.
People
David, Jacob, Jeremiah
Places
Babylon, Zion
Topics
Abundance, Affliction, Breach, Bruise, Criest, Cry, Crying, Cure, Evil-doing, Flagrant, Greatness, Guilt, Hurt, Increased, Incurable, Iniquity, Injury, Manifold, Mighty, Multitude, Numerous, Pain, Sins, Sorrow, Wound
Dictionary of Bible Themes
Jeremiah 30:15

     6194   impenitence, warnings

Library
A Bygone Year.
A Bygone Year. "For who is this that engaged his heart to approach unto Me? saith the Lord."--Jer. xxx. 21. A year, another year is fled; Its issues who can tell? Millions of voices of the dead Reply from heaven or hell. All these were living at the birth Of the departed year; They all have vanish'd from the earth, We fill their places here. Though to the eye, the ear, the mind Of man their speech is seal'd, The eternal meaning each may find, In two plain words reveal'd. Lost spirits, from the
James Montgomery—Sacred Poems and Hymns

The Twofold Testimony of John - the First Sabbath of Jesus's Ministry - the First Sunday - the First Disciples.
THE forty days, which had passed since Jesus had first come to him, must have been to the Baptist a time of soul-quickening, of unfolding understanding, and of ripened decision. We see it in his more emphasised testimony to the Christ; in his fuller comprehension of those prophecies which had formed the warrant and substance of his Mission; but specially in the yet more entire self-abnegation, which led him to take up a still lowlier position, and acquiescingly to realise that his task of heralding
Alfred Edersheim—The Life and Times of Jesus the Messiah

Covenanting Provided for in the Everlasting Covenant.
The duty of Covenanting is founded on the law of nature; but it also stands among the arrangements of Divine mercy made from everlasting. The promulgation of the law, enjoining it on man in innocence as a duty, was due to God's necessary dominion over the creatures of his power. The revelation of it as a service obligatory on men in a state of sin, arose from his unmerited grace. In the one display, we contemplate the authority of the righteous moral Governor of the universe; in the other, we see
John Cunningham—The Ordinance of Covenanting

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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