Jeremiah 14:2
"Judah mourns and her gates languish. Her people wail for the land, and a cry goes up from Jerusalem.
Judah mourns
The Hebrew word for "mourns" is "אבל" (aval), which conveys a deep sense of grief and lamentation. In the context of ancient Israel, mourning was often expressed through rituals such as wearing sackcloth, sitting in ashes, and loud lamentations. Judah, representing the southern kingdom, is depicted as being in a state of profound sorrow. This mourning is not just an emotional response but a reflection of the spiritual and physical desolation due to their disobedience to God. Historically, Judah faced numerous threats from surrounding nations, and this mourning could be seen as a response to the impending judgment and calamity.

her cities languish
The term "languish" comes from the Hebrew "אמלו" (amal), suggesting a state of weakness, decay, or withering. The cities of Judah, once vibrant and full of life, are now depicted as deteriorating. This imagery reflects the consequences of turning away from God, leading to societal and moral decay. Archaeological evidence from the period shows that many cities in Judah faced destruction and decline, aligning with the prophetic warnings given by Jeremiah.

they wail for the land
"Wail" in Hebrew is "קול" (kol), indicating a loud, mournful cry. This phrase suggests a communal lamentation for the land itself, which was central to the identity and covenant relationship of the Israelites with God. The land, promised to Abraham and his descendants, was a symbol of God's blessing and presence. The wailing signifies a recognition of the loss of divine favor and the impending desolation due to the people's unfaithfulness.

a cry goes up from Jerusalem
The "cry" here is "זעקה" (za'akah), a term often used in the Hebrew Bible to denote a desperate plea for help or deliverance. Jerusalem, the spiritual and political heart of Judah, is portrayed as sending up a cry, indicating the severity of the situation. This cry is both a literal and metaphorical expression of the city's distress. Historically, Jerusalem faced numerous sieges and hardships, and this cry can be seen as a call for divine intervention amidst the impending judgment. Theologically, it serves as a reminder of the need for repentance and turning back to God in times of crisis.

Persons / Places / Events
1. Judah
The southern kingdom of Israel, consisting of the tribes of Judah and Benjamin. It was the center of Jewish worship and culture, with Jerusalem as its capital.

2. Jerusalem
The capital city of Judah, significant for its religious and political importance. It was the location of the Temple, the center of Jewish worship.

3. Gates
In ancient cities, gates were not only entry points but also places of gathering, commerce, and legal matters. The languishing of the gates symbolizes the decline of societal and communal life.

4. Mourning
A state of deep sorrow and lamentation, often expressed through physical actions such as sitting on the ground, wearing sackcloth, or weeping.

5. The Cry
Represents the collective lament and desperation of the people of Jerusalem, reaching up to God in their distress.
Teaching Points
The Consequences of Sin
Judah's mourning and the languishing of her gates are direct results of the nation's sin and rebellion against God. This serves as a reminder of the serious consequences of turning away from God's commandments.

The Importance of Repentance
The cry of Jerusalem going up signifies a desperate need for repentance and turning back to God. In times of distress, believers are called to examine their hearts and seek God's forgiveness.

Community and Leadership
The state of the gates reflects the condition of leadership and community life. Strong, godly leadership is essential for the health and well-being of a society.

Hope in Despair
Even in the midst of mourning and desolation, there is hope. The cry going up suggests that God hears the pleas of His people and is compassionate towards those who seek Him earnestly.

The Role of Prayer
The passage underscores the power of communal prayer and lamentation. Believers are encouraged to come together in prayer, especially in times of national or communal crisis.
Bible Study Questions
1. What does the mourning of Judah and the languishing of her gates teach us about the impact of sin on a community?

2. How can we apply the concept of repentance in our personal lives and communities today?

3. In what ways can we strengthen our community and leadership to prevent spiritual and societal decline?

4. How does the cry of Jerusalem going up to God encourage us in our own times of despair and difficulty?

5. What role does prayer play in addressing the challenges faced by our communities, and how can we be more intentional in our prayer life?
Connections to Other Scriptures
Lamentations 1:1-4
This passage also describes the desolation and mourning of Jerusalem, emphasizing the city's loneliness and the suffering of its people.

Isaiah 3:26
This verse speaks of the gates lamenting and mourning, similar to Jeremiah 14:2, highlighting the theme of societal collapse due to sin and judgment.

Psalm 79:1-5
A psalm of lament that echoes the themes of destruction and mourning over Jerusalem, seeking God's intervention and mercy.
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
Ascended, Black, Bow, Cities, Clothed, Cry, Dark, Doors, Gates, Goes, Ground, Jerusalem, Judah, Lament, Languish, Languished, Mourned, Mourneth, Mourning, Mourns, Seated, Sit, Sorrow, Thereof, Wail, Weeping
Dictionary of Bible Themes
Jeremiah 14:2

     5952   sorrow

Jeremiah 14:1-6

     4816   drought, physical

Jeremiah 14:2-3

     5831   depression

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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