Jeremiah 13:14

Translation
King James Version
And I will dash them one against another, even the fathers and the sons together, saith the LORD: I will not pity, nor spare, nor have mercy, but destroy them.
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KJV (with Strong's)
And I will dash H5310 them one H376 against another H251, even the fathers H1 and the sons H1121 together H3162, saith H5002 the LORD H3068: I will not pity H2550, nor spare H2347, nor have mercy H7355, but destroy H7843 them.
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Complete Jewish Bible
Then I will smash them one against another, even fathers and sons together,' says ADONAI 'I will show neither pity nor compassion, but I will destroy them relentlessly.'"'"
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Berean Standard Bible
I will smash them against one another, fathers and sons alike, declares the LORD. I will allow no mercy or pity or compassion to keep Me from destroying them.’”
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American Standard Version
And I will dash them one against another, even the fathers and the sons together, saith Jehovah: I will not pity, nor spare, nor have compassion, that I should not destroy them.
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World English Bible Messianic
I will dash them one against another, even the fathers and the sons together, says the LORD: I will not pity, nor spare, nor have compassion, that I should not destroy them.
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Geneva Bible (1599)
And I wil dash them one against another, euen the fathers and the sonnes together, sayeth the Lord: I will not spare, I will not pitie nor haue compassion, but destroy them.
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Young's Literal Translation
And have dashed them one against another, And the fathers and the sons together, An affirmation of Jehovah, I do not pity, nor spare, nor have I mercy, So as not to destroy them.
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See also
Deuteronomy 29:20Psalms 2:9Jeremiah 21:7Isaiah 27:11Jeremiah 6:21Isaiah 9:20Isaiah 9:21
In the KJVVerse 19,281 of 31,102

Study This Verse

SUMMARY

Jeremiah 13:14 delivers a chilling and definitive declaration of divine judgment against unrepentant Judah, portraying a complete and merciless destruction. The Lord vows to shatter the nation from within, indiscriminately striking down both old and young, emphasizing that His patience has reached its absolute limit. This verse underscores the irreversible consequences of persistent rebellion and idolatry, revealing a God who, while boundless in mercy, is also perfectly just and unwavering in executing judgment when His covenant people refuse to heed His warnings and turn from their sin.

CONTEXT

  • Literary Context: Jeremiah 13:14 serves as a climactic and severe pronouncement within a series of vivid prophetic metaphors and declarations of judgment in Jeremiah 13. The chapter opens with the symbolic act of the linen belt, which Jeremiah was commanded to wear, then bury by the Euphrates, and later retrieve, only for it to be found ruined (Jeremiah 13:1-11). This act powerfully symbolized Judah's pride and spiritual corruption, which had rendered them useless and defiled in God's eyes, despite their once intimate covenant relationship. Following this, the prophet employs the parable of wine jars, stating that every jar would be filled with wine, leading to drunkenness and internal strife (Jeremiah 13:12-13). This imagery symbolizes the judgment that would fill every inhabitant of Judah, from king to commoner, leading to moral intoxication and internal conflict. Verse 14 then directly follows, explicitly stating the Lord's intention to "dash them one against another," a direct and inevitable consequence of the spiritual intoxication and moral decay described earlier in the chapter. This verse functions as a stark declaration of the inevitable and severe nature of the impending Babylonian invasion and exile, which would be God's direct instrument of punishment for their unfaithfulness, as seen throughout the book of Jeremiah.
  • Historical & Cultural Context: Jeremiah prophesied during the tumultuous final decades of the Kingdom of Judah, a period characterized by profound political instability, pervasive spiritual apostasy, and the escalating threat of the Neo-Babylonian Empire. Despite repeated and urgent warnings from prophets like Jeremiah, the people of Judah, including their kings, priests, and common citizens, largely persisted in their idolatrous practices, blatant covenant unfaithfulness, and widespread social injustice. They had deeply embraced the worship of foreign gods, particularly Baal and Asherah, and engaged in abhorrent practices explicitly condemned by the Mosaic Law. The phrase "fathers and sons together" highlights the comprehensive nature of the judgment, signifying that it would affect all generations and social strata indiscriminately, a common theme in covenant curses for disobedience found in the Pentateuch (e.g., Deuteronomy 28:15-68). The imagery of dashing people against each other powerfully evokes the brutal realities of ancient Near Eastern warfare and conquest, where cities were sacked, and populations were subjected to extreme violence, forced displacement, and utter devastation. This was not merely a human conflict but God's righteous judgment being executed through a foreign power, as explicitly declared in Jeremiah 25:9.
  • Key Themes: Jeremiah 13:14 powerfully articulates several core themes prevalent throughout the book of Jeremiah and the broader prophetic tradition. Firstly, it underscores the theme of Divine Judgment and Wrath, demonstrating God's active, sovereign role in punishing sin when His covenant people remain unrepentant. This is not arbitrary anger but a righteous, just response to persistent rebellion against His holiness and the explicit demands of His covenant. Secondly, the verse highlights the Consequences of Persistent Rebellion and Covenant Infidelity. Judah's repeated and deliberate turning away from the Lord, despite His persistent calls to repentance and offers of restoration, led to an irreversible point of no return, where divine patience gave way to punitive justice. Thirdly, the phrase "fathers and sons together" emphasizes the Comprehensive and Universal Nature of the Coming Destruction, indicating that no one would be exempt from the impending catastrophe, reflecting the widespread corruption and apostasy within the entire society. Finally, the stark declaration, "I will not pity, nor spare, nor have mercy," reveals the Finality and Severity of God's Decree once His long-suffering has been exhausted, serving as a solemn reminder that divine mercy, though vast and enduring, is not infinite in the face of hardened hearts and unyielding defiance, as also warned in Lamentations 2:17.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Dash (Hebrew, nâphats', H5310): Meaning "to dash to pieces, or scatter; be beaten in sunder, break (in pieces), broken, dash (in pieces), cause to be discharged, dispersed, be overspread, scatter." This word conveys extreme violence, fragmentation, and dispersal. It suggests a complete shattering of the societal fabric of Judah, implying both internal breakdown and external dispersion through exile, rendering the nation utterly broken and scattered.
  • Pity (Hebrew, châmal', H2550): Meaning "to commiserate; by implication, to spare; have compassion, (have) pity, spare." This term denotes a deep emotional response of compassion, clemency, or a reluctance to inflict harm. Its emphatic negation in the verse, "I will not pity," signifies God's deliberate and resolute withholding of the very compassion and clemency He is known for, underscoring the severity and finality of His judgment.
  • Destroy (Hebrew, shâchath', H7843): Meaning "to decay, i.e. (causatively) ruin (literally or figuratively); batter, cast off, corrupt(-er, thing), destroy(-er, -uction), lose, mar, perish, spill, spoiler, [idiom] utterly, waste(-r)." This word emphasizes utter ruin, devastation, and corruption. It points to a comprehensive undoing, not merely punishment but a complete obliteration of the existing order, leading to desolation and a state of being utterly laid waste.

Verse Breakdown

  • "And I will dash them one against another": This phrase vividly depicts an internal, self-destructive chaos orchestrated by God. It implies a profound societal breakdown, civil strife, and a violent unraveling of communal relationships, where people turn on each other, exacerbated by divine decree. The "dashing" suggests a forceful, shattering impact, leading to fragmentation and disunity.
  • "even the fathers and the sons together": This specifies the comprehensive and indiscriminate nature of the judgment. It signifies that no age group, no family unit, and no social stratum will be exempt from the impending catastrophe. The destruction will be universal, affecting the entire population without distinction or partiality, highlighting the pervasive nature of Judah's sin.
  • "saith the LORD": This is a solemn prophetic formula, a divine imprimatur, authenticating the declaration as a direct, unmediated word from Yahweh (Yᵉhôvâh, H3068). It removes any doubt that this is merely a human prediction; rather, it is a sovereign decree from the ultimate authority, ensuring its certainty, inevitability, and divine origin.
  • "I will not pity, nor spare, nor have mercy, but destroy them": This is a powerful and emphatic declaration of God's unyielding resolve. The triple negation ("not pity, nor spare, nor have mercy") serves as a potent Hebrew idiom for absolute certainty and finality, conveying that God's long-suffering patience has been exhausted, and the time for clemency is irrevocably over. His intention is not merely to punish but to utterly ruin, devastate, and bring to a complete end the rebellious nation in its current state.

Literary Devices

Jeremiah 13:14 employs several potent Literary Devices to convey its message of severe and uncompromising judgment. The most striking is Imagery, specifically the vivid and violent image of God "dashing them one against another." This evokes the chaotic and brutal reality of societal collapse and the relentless, destructive force of divine wrath, perhaps akin to smashing pottery or colliding objects with crushing force. This is further intensified by Hyperbole, as the literal act of God physically dashing people together emphasizes the overwhelming, inescapable, and comprehensive nature of the judgment, even if the actual means are through human agents (like the Babylonians). The phrase "fathers and sons together" functions as a form of Merism, representing the totality of the population by naming two extreme or representative parts, thereby emphasizing the comprehensive and indiscriminate nature of the impending destruction, affecting every segment of society. Finally, the repeated negation, "I will not pity, nor spare, nor have mercy," is a powerful example of Repetition and Triple Negation, a rhetorical device used in Hebrew to convey absolute certainty and finality. It leaves no room for ambiguity regarding God's unwavering determination to execute judgment, highlighting the complete absence of clemency in this particular decree.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 13:14 is a profound theological statement on the nature of divine justice and the ultimate consequences of unrepentant sin. It reveals that while God is infinitely merciful, slow to anger, and abounding in steadfast love, His patience is not limitless. When a people consistently rejects His covenant, spurns His warnings, and hardens their hearts against Him, a point of no return can be reached where His righteous judgment is fully enacted. This verse underscores the holiness of God, who cannot tolerate perpetual wickedness, and His unwavering commitment to His covenant, which includes both blessings for obedience and severe curses for disobedience. The comprehensive nature of the destruction ("fathers and sons together") highlights that sin affects all levels of society and that collective rebellion can lead to collective ruin. This serves as a sober reminder that God's character encompasses both boundless love and uncompromising justice, and that His warnings are to be taken with the utmost seriousness.

REFLECTION AND APPLICATION

Jeremiah 13:14, though a stark declaration of judgment against ancient Judah, offers timeless and sobering lessons for all generations. It compels us to confront the profound gravity of sin and the ultimate, devastating consequences of persistent rebellion against a holy God. While believers in Christ live under the New Covenant of grace, the underlying principle of divine justice remains: God is just, and He will not be mocked. This verse serves as a powerful call to profound humility and genuine repentance, reminding us that God's patience, though vast and long-suffering, is not infinite. It challenges us to examine our own lives and societies for areas of spiritual apathy, idolatry, unrepentance, or moral decay, urging us to turn back to the Lord with sincerity and urgency before a point of no return is reached. Understanding the severity of God's judgment in the Old Testament deepens our appreciation for the boundless mercy and grace offered through Christ, who bore the full weight of God's righteous wrath on our behalf, securing our salvation.

Questions for Reflection

  • How does the severity of God's judgment in Jeremiah 13:14 deepen your understanding of His holiness and unyielding justice?
  • In what ways might individuals or societies today be "dashing themselves one against another" through internal strife, moral decay, or a rejection of divine truth?
  • What specific areas in your own life or in the collective life of the church might require a deeper level of repentance and a renewed, unwavering commitment to God's ways?
  • How does the knowledge of God's past judgments, particularly those without pity or mercy, inform your profound appreciation for His present mercy and grace extended through Jesus Christ?

FAQ

Does this verse mean God is without mercy?

Answer: No, this verse does not mean God is inherently without mercy or that mercy is absent from His character. Rather, it signifies a specific, dire moment in redemptive history where God's long-suffering patience with Judah's persistent rebellion, idolatry, and covenant breaking had been completely exhausted. Throughout the Old Testament, God repeatedly demonstrates His profound mercy, compassion, and willingness to forgive those who genuinely repent (e.g., Exodus 34:6-7). However, Jeremiah 13:14 highlights that divine mercy is not infinite in the face of hardened hearts, unyielding defiance, and unrepentant sin. For Judah, at this particular juncture, the time for clemency had irrevocably passed, and the just consequences of their choices were unavoidable. It speaks to the finality and severity of a specific, deserved judgment, not a permanent or exhaustive attribute of God's character.

How can a loving God command such destruction?

Answer: This is a challenging but crucial question for understanding God's character. The Bible consistently presents God as both infinitely loving and perfectly just. His love for Israel was demonstrated through His covenant relationship, His persistent warnings through prophets, and His desire for their repentance and restoration. However, His justice demands that sin, especially persistent, unrepentant rebellion against His holiness, be punished. The destruction described in Jeremiah 13:14 is not arbitrary cruelty but a righteous, deserved response to centuries of covenant unfaithfulness, widespread idolatry, and pervasive social injustice that had deeply corrupted Judah. From a biblical perspective, God's judgment is often a form of divine discipline, a consequence of rejecting His life-giving commands, and ultimately, a powerful demonstration of His holiness and absolute sovereignty. It also serves as a solemn warning for future generations of the extreme seriousness of sin and the paramount importance of living in obedient faithfulness to Him. The severity of the judgment underscores the gravity of their rebellion against the One who had faithfully chosen, redeemed, and sustained them, as seen in the principle of divine retribution in Deuteronomy 32:35.

CHRIST-CENTERED FULFILLMENT

While Jeremiah 13:14 speaks of God's fierce and unsparing judgment upon unrepentant Judah, its ultimate Christ-centered fulfillment lies in how God's righteous wrath against sin was fully and perfectly satisfied in Jesus Christ. The "dashing" and "destroying" described here, which fell upon Judah for their rebellion, foreshadows the ultimate judgment due to all humanity for its universal rebellion against God. However, instead of dashing us "one against another" in deserved judgment, God, in His infinite and profound mercy, allowed His Son, Jesus, to be "dashed," broken, and utterly crushed for us. On the cross, Jesus became the willing recipient of the divine wrath that humanity deserved, experiencing the full weight of God's "not pity, nor spare, nor have mercy" against sin, so that all who believe might never face it themselves (e.g., Isaiah 53:5). Through Christ's atoning sacrifice, the comprehensive destruction threatened by the Old Covenant's curses is averted for believers, and a new covenant of grace and boundless mercy is established, superior to the first (e.g., Hebrews 8:6). The very mercy that was withheld from unrepentant Judah in Jeremiah 13:14 is now lavishly poured out upon all who trust in the atoning work of the Lamb of God, demonstrating that God's ultimate character is indeed merciful and gracious, but only through the perfect satisfaction of His justice accomplished in His Son (e.g., Romans 3:25-26).

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Commentary on Jeremiah 13 verses 12–21

I. II. Main points1. 2. Sub-points

Here is, I. A judgment threatened against this people that would quite intoxicate them. This doom is pronounced against them in a figure, to make it the more taken notice of and the more affecting (Jer 13:12): Thus saith the Lord God of Israel, every bottle shall be filled with wine; that is, those that by their sins have made themselves vessels of wrath fitted to destruction shall be filled with the wrath of God as a bottle is with wine; and, as every vessel of mercy prepared for glory shall be filled with mercy and glory, so they shall be full of the fury of the Lord (Isa 51:20); and they shall be brittle as bottles; and, like old bottles into which new wine is put, they shall burst and be broken to pieces, Mat 9:17. Or, They shall have their heads as full of wine as bottle are; for so it is explained, Jer 13:13, They shall be filled with drunkenness; compare Isa 51:17. It is probable that this was a common proverb among them, applied in various ways; but they, not being aware of the prophet's meaning in it, ridiculed him for it: "Do we not certainly know that every bottle shall be filled with wine? What strange thing is there in that? Tell us something that we did not know before." Perhaps they were thus touchy with the prophet because they apprehended this to be a reflection upon them for their drunkenness, and probably it was in part so intended. They loved flagons of wine, Hos 3:1. Their watchmen were all for wine, Isa 56:12. They loved their false prophets that prophesied to them of wine (Mic 2:11), that bade them be merry, for that they should never want their bottle to make them so. "Well," says the prophet, "you shall have your bottles full of wine, but not such wine as you desire." They suspected that he had some mystical meaning in it which prophesied no good concerning them, but evil; and he owns that so he had. What he meant was this,

1.That they should be a giddy as men in drink. A drunken man is fitly compared to a bottle or cask full of wine; for, when the wine is in, the wit, and wisdom, and virtue, and all that is good for any thing, are out. Now God threatens (Jer 13:13) that shall they shall all be filled with drunkenness; they shall be full of confusion in their counsels, shall falter in all their talk and stagger in all their motions; they shall not know what they say or do, much less what they should say or do. They shall be sick of all their enjoyments and throw them up as drunken men do, Job 20:15. They shall fall into a slumber, and be utterly unable to help themselves, and, like men that have drunk away their reason, shall lie at the mercy and expose themselves to the contempt of all about them. And this shall be the condition not of some among them (if any had been sober, they might have helped the rest), but even the kings that sit upon the throne of David, that should have been like their father David, who was wise as an angel of God, shall be thus intoxicated. Their priests and prophets too, their false prophets, that pretended to guide them, were as indulgent of their lusts, and therefore were justly as much deprived of their senses, as any other. Nay, all the inhabitants, both of the land and of Jerusalem were as far gone as they. Whom God will destroy he infatuates.

2.That, being giddy, they should run upon one another. The cup of the wine of the Lord's fury shall throw them not only into a lethargy, so that they shall not be able to help themselves or one another, but into a perfect frenzy, so that they shall do mischief to themselves and one another (Jer 13:14): I will dash a man against his brother. Not only their drunken follies, but their drunken frays, shall help to ruin them. Drunken men are often quarrelsome, and upon that account they have woe and sorrow (Pro 23:29, Pro 23:30); so their sin is their punishment; it was so here. God sent an evil spirit into families and neighbourhoods (as Jdg 9:23), which made them jealous of, and spiteful towards, one another; so that the fathers and sons went together by the ears, and were ready to pull one another to pieces, which made them all an easy prey to the common enemy. This decree against them having gone forth, God says, I will not pity, nor spare, nor have mercy, but destroy them; for they will not pity, nor spare, nor have mercy, but destroy one another; see Hab 2:15, Hab 2:16.

II. Here is good counsel given, which, if taken, would prevent this desolation. It is, in short, to humble themselves under the mighty hand of God. If they will hearken and give ear, this is that which God has to say to them, Be not proud, Jer 13:15. This was one of the sins for which God had a controversy with them (Jer 13:9); let them mortify and forsake this sin, and God will let fall his controversy. "Be not proud.; when God speaks to you by his prophets do not think yourselves too good to be taught; be not scornful, be not wilful, let not your hearts rise against the word, nor slight the messengers that bring it to you. When God is coming forth against you in his providence (and by them he speaks) be not secure when he threatens, be not impatient when he strikes, for pride is at the bottom of both." It is the great God that has spoken, whose authority is incontestable, whose power is irresistible; therefore bow to what he says, and be not proud, as you have been. They must not be proud, for,

1.They must advance God, and study how to do him honour: "Give glory to the Lord your God, and not to your idols, not to other gods. Give him glory by confessing your sins, owning yourselves guilty before him, and accepting the punishment of your iniquity, Jer 13:16. Give him glory by confessing your sins, owning yourselves guilty before him, and accepting the punishment of your iniquity, Jer 13:16. Give him glory by a sincere repentance and reformation." The and not till then, we begin to live as we should, and to some good purpose, when we begin to give glory to the Lord our God, to make his honour our chief end and to seek it accordingly. "Do this quickly, while your space to repent is continued to you; before he cause darkness, before you will see no way of escaping." Note, Darkness will be the portion of those that will not repent to give glory to God. When those that by the fourth vial were scorched with heat repented not, to give glory to God. When those that by the fourth vial were scorched with heat repented not, to give glory to God, the next vial filled them with darkness, Rev 16:9, Rev 16:10. The aggravation of the darkness here threatened is, (1.) That their attempts to escape shall hasten their ruin: Their feet shall stumble when they are making all the haste they can over the dark mountains, and they shall fall, and be unable to get up again. Note, Those that think to out-run the judgments of God will find their road impassable; let them make the best of their way, they can make nothing of it, the judgments that pursue them will overtake them; their way is dark and slippery, Psa 35:6. And therefore, before it comes to that extremity, it is our wisdom to give glory to him, and so make our peace with him, to fly to his mercy, and then there will be no occasion to fly from his justice. (2.) That their hopes of a better state of things will be disappointed: While you look for light, for comfort and relief, he will turn it into the shadow of death, which is very dismal and terrible, and make it gross darkness, like that of Egypt, when Pharaoh continued to harden his heart, which was darkness that might be felt. The expectation of impenitent sinners perishes when they die and think to have it satisfied.

2.They must abase themselves, and take shame to themselves; the prerogative of the king and queen will not exempt them from this (Jer 13:18): "Say to the king and queen, that, great as they are, they must humble themselves by true repentance, and so give both glory to God and a good example to their subjects." Note, Those that are exalted above others in the world must humble themselves before God, who is higher than the highest, and to whom kings and queens are accountable. They must humble themselves, and sit down - sit down, and consider what is coming - sit down in the dust, and lament themselves. Let them humble themselves, for God will otherwise take an effectual course to humble them: "Your principalities shall come down, the honour and power on which you value yourselves and in which you confide, even the crown of your glory, your goodly or glorious crown: when you are led away captives, where will your principality and all the badges of it be then?" Blessed be God there is a crown of glory, which those shall inherit who do humble themselves, that shall never come down.

III. This counsel is enforced by some arguments if they continue proud and unhumbled.

1.It will be the prophet's unspeakable grief (Jer 13:17): "If you will not hear it, will not submit to the word, but continue refractory, not only my eye, but my soul shall weep in secret places." Note, The obstinacy of people, in refusing to hear the word of God, will be heart-breaking to the poor ministers, who know something of the terrors of the Lord and the worth of souls, and are so far from desiring that they tremble at the thoughts of the death of sinners. His grief for it was undissembled (his soul wept) and void of affectation, for he chose to weep in secret places, where no eye saw him but his who is all eye. He would mingle his tears not only with his public preaching, but with his private devotions. Nay, thoughts of their case would make him melancholy, and he would become a perfect recluse. It would grieve him, (1.) To see their sins unrepented of: "My soul shall weep for your pride, your haughtiness, and stubbornness, and vain confidence." Note, The sins of others should be matter of sorrow to us. We must mourn for that which we cannot mend, and mourn the more for it because we cannot mend it. (2.) To see their calamity past redress and remedy: "My eyes shall weep sorely, not so much because my relations, friends, and neighbours are in distress, but because the Lord's flock, his people and the sheep of his pasture, are carried away captive." That should always grieve us most by which God's honour suffers and the interest of his kingdom is weakened.

2.It will be their own inevitable ruin, Jer 13:19-21. (1.) The land shall be laid waste: The cities of the south shall be shut up. The cities of Judah lay in the southern part of the land of Canaan; these shall be straitly besieged by the enemy, so that there shall be no going in or out, or they shall be deserted by the inhabitants, that there shall be none to go in and out. Some understand it of the cities of Egypt, which was south from Judah; the places there whence they expected succours shall fail them, and they shall find no access to them. (2.) The inhabitants shall be hurried away into a foreign country, there to live in slavery: Judah shall be carried away captive. Some were already carried off, which they hoped might serve to answer the prediction, and that the residue should still be left; but no: It shall be carried away all of it. God will make a full end with them: It shall be wholly carried away. So it was in the last captivity under Zedekiah, because they repented not. (3.) The enemy was now at hand that should do this (Jer 13:20): "Lift up your eyes. I see upon their march, and you may if you will behold, those that come from the north, from the land of the Chaldeans; see how fast they advance, how fierce they appear." Upon this he addresses himself to the king, or rather (because the pronouns are feminine) to the city or state. [1.] "What will you do now with the people who are committed to your charge, and whom you ought to protect? Where is the flock that was given thee, thy beautiful flock? Whither canst thou take them now for shelter? How can they escape these ravening wolves?" Magistrates must look upon themselves as shepherds, and those that are under their charge as their flock, which they are entrusted with the care of and must give an account of; they must take delight in them as their beautiful flock, and consider what to do for their safety in times of public danger. Masters of families, who neglect their children and suffer them to perish for want of a good education, and ministers who neglect their people, should think they hear God putting this question to them: Where is the flock that was given thee to feed, that beauteous flock? It is starved; it is left exposed to the beasts of prey. What account wilt thou give of them when the chief shepherd shall appear? [2.] "What have you to object against the equity of God's proceedings? What will thou say when he shall visit upon thee the former days? Jer 13:21. Thou canst say nothing, but that God is just in all that is brought upon thee." Those that flatter themselves with hopes of impunity, what will they say? What confusion will cover their faces when they shall find themselves deceived and that God punishes them! [3.] "What thoughts will you now have of your own folly, in giving the Chaldeans such power over you, by seeking to them for assistance, and joining in league with them? Thus thou hast taught them against thyself to be captains and to become the head." Hezekiah began when he showed his treasures to the ambassadors of the king of Babylon, tempting him thereby to come and plunder him. Those who, having a God to trust to, court foreign alliances and confide in them, do but make rods for themselves and teach their neighbours how to become their masters. [4.] "How will you bear the trouble that is at the door? Shall not sorrows take thee as a woman in travail? Sorrows which thou canst not escape nor put off, extremity of sorrows; and in these respects more grievous than those of a woman in travail that they were not expected before, and that there is no manchild to be born, the joy of which shall make them afterwards to be forgotten."

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–21. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 12 onwards) You shall say therefore to them (or to the people) this message. Thus says the Lord God of Israel: Every pitcher (or vessel) shall be filled with wine. And they shall say to you: Do we not know that every pitcher (or vessel) shall be filled with wine? And you shall say to them: Thus says the Lord: Behold, I will fill all the inhabitants of this land, and the kings who sit on David's throne, and the priests and the prophets and all the inhabitants of Jerusalem, with drunkenness. And I will scatter them, man from his brother, and fathers and sons together, says the Lord. I will not spare (or show mercy) and I will not relent, nor will I have compassion, so as not to destroy them. The Hebrew word Nebel () has been translated by the Aquila's first edition as 'laguncula', by the second edition as 'nebel' itself, by Symmachus as 'crater', by the LXX as 'utres', and by Theodotion as 'vas'. All of them interpret it as a vessel that is not filled with oil, water, honey, milk, or any other liquid material, but with wine and drunkenness. This shows that we are fragile vessels, as the Apostle says: 'But we have this treasure in earthen vessels' (2 Corinthians 4:7), and that it is impossible for us not to be filled with what is written: 'For no good dwells in me, that is, in my flesh'. And again, I do not do the good that I want, but the evil that I do not want, that is what I practice (Rom. VII, 18). And then, wretched man that I am, who will rescue me from this body of death (Ibid., 19)? But by this drunkenness, where we forget the commandments of God, and every human condition is filled with vice and sin, as the Prophet says: No living being will be justified in your sight (Psal. CXLII, 2), not in comparison to God (as the ancient and new heretics claim, and the supporters of heretics), but in knowledge of Him: for man sees the face, but God sees the heart (I Sam. XVI, 7); and what may appear clean to us, is found filthy in His eyes: not only the common and lowly crowd, but also the kings of the Church, descendants or sons of David, who lie back with their heads raised and stretch their necks, and with outstretched necks, sit upon His throne. The priests themselves, the second in rank in ecclesiastical honor, and the prophets, who are thought to have knowledge of the Scriptures, and all the inhabitants of Jerusalem, are filled with a variety of sins: whether Jewish, as the Seventy have added. And when they are drunk, they are scattered from the company of their own, and fathers are separated from sons and sons from fathers, so that they are polluted by various heresies, and under the name of Christ they fight among themselves, and they fight against their mother, who gave birth to them, the Church. Where it says: I will not desire them, but I will have them in everlasting hatred: I will not spare, and I will not grant mercy, nor will I show compassion: not out of cruelty of judgment, but out of the truth of justice. For those who have slain my people, they themselves shall perish forever. This can be understood simply according to history, that kings, priests, and prophets, and all the people of Jerusalem must be made drunk with the cup of Babylon, and overwhelmed by the evils of captivity.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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