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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 14:17–22. His three-level outline is real structure in the source text, so it is rendered as structure.
The present deplorable state of Judah and Jerusalem is here made the matter of the prophet's lamentation (Jer 14:17, Jer 14:18) and the occasion of his prayer and intercession for them (Jer 14:19), and I am willing to hope that the latter, as well as the former, was by divine direction, and that these words (Jer 14:17), Thus shalt thou say unto them (or concerning them, or in their hearing), refer to the intercession, as well as to the lamentation, and then it amounts to a revocation of the directions given to the prophet not to pray for them, Jer 14:11. However, it is plain, by the prayers we find in these verses, that the prophet did not understand it as a prohibition, but only as a discouragement, like that Jo1 5:16, I do not say he shall pray for that. Here,
I.The prophet stands weeping over the ruins of his country; God directs him to do so, that, showing himself affected, he might, if possible, affect them with the foresight of the calamities that were coming upon them. Jeremiah must say it not only to himself, but to them too: Let my eyes run down with tears, Jer 14:17. Thus he must signify to them that he certainly foresaw the sword coming, and another sort of famine, more grievous even than this which they were now groaning under; this was in the country for want of rain, that would be in the city through the straitness of the siege. The prophet speaks as if he already saw the miseries attending the descent which the Chaldeans made upon them: The virgin daughter of my people, that is as dear to me as a daughter to her father, is broken with a great breach, with a very grievous blow, much greater and more grievous than any she has yet sustained; for (Jer 14:18) in the field multitudes lie dead that were slain by the sword, and in the city multitudes lie dying for want of food. Doleful spectacles! "The prophets and the priests, the false prophets that flattered them with their lies and the wicked priests that persecuted the true prophets, are now expelled their country, and go about either as prisoners and captives, whithersoever their conquerors lead them, or as fugitives and vagabonds, wherever they can find shelter and relief, in a land that they know not." Some understand this of the true prophets, Ezekiel and Daniel, that were carried to Babylon with the rest. The prophet's eyes must run down with tears day and night, in prospect of this, that the people might be convinced, not only that this woeful day would infallibly come, and would be a very woeful day indeed, but that he was far from desiring it, and would as gladly have brought them messages of peace as their false prophets, if he might have had warrant from heaven to do it. Note, Because God, though he inflicts death on sinners, yet delights not in it, it becomes his ministers, though in his name they pronounce the death of sinners, yet sadly to lament it.
II.He stands up to make intercession for them; for who knows but God will yet return and repent? While there is life there is hope, and room for prayer. And, though there were many among them who neither prayed themselves nor valued the prophet's prayers, yet there were some who were better affected, would join with him in his devotions, and set the seal of their Amen to them.
1.He humbly expostulates with God concerning the present deplorableness of their case, Jer 14:19. It was very sad, for,
(1.)Their expectations from their God failed them; they thought he had avouched Judah to be his, but now, it seems, he has utterly rejected it, and cast it off, will not own any relation to it nor concern for it. They thought Zion was the beloved of his soul, was his rest for ever; but now his soul even loathes Zion, loathes even the services there performed, for the sake of the sins there committed.
(2.)Then no marvel that all their other expectations failed them: They were smitten, and their wounds were multiplied, but there was no healing for them; they looked for peace, because after a storm there usually comes a calm and fair weather, after a long fit of wet; but there was no good, things went still worse and worse. They looked for a healing time, but could not gain so much as a breathing time. "Behold, trouble at the door, by which we hoped peace would enter. And is it so then? Hast thou indeed rejected Judah? Justly thou mightest. Hath thy soul loathed Zion? We deserve it should. But wilt thou not at length in wrath remember mercy?"
2.He makes a penitent confession of sin, speaking that language which they all should have spoken, though but few did (Jer 14:20): "We acknowledge our wickedness, the abounding wickedness of our land and the iniquity of our fathers, which we have imitated, and therefore justly smart for. We know, we acknowledge, that we have sinned against thee, and therefore thou art just in all that is brought upon us; but, because we confess our sins, we hope to find thee faithful and just in forgiving our sins."
3.He deprecates God's displeasure, and by faith appeals to his honour and promise, Jer 14:21. His petition is, "Do not abhor us; though thou afflict us, do not abhor us; though thy hand by turned against us, let not thy heart be so, nor let thy mind be alienated from us." They own God might justly abhor them, they had rendered themselves odious in his eyes; yet, when they pray, Do not abhor us, they mean, "Receive us into favour again. Let not thy soul loathe Zion, Jer 14:19. Let not our incense be an abomination." They appeal,
(1.)To the honour of God, the honour of his scriptures, by which he has made himself known - his word, which he has magnified above all his name: "Do not abhor us, for thy name's sake, that the name of thine by which we are called and which we call upon." The honour of his sanctuary is pleaded: "Lord, do not abhor us, for that will disgrace the throne of thy glory" (the temple, which is called a glorious high throne from the beginning, Jer 17:12); let not that which has been the joy of the whole earth be made a hissing and an astonishment. We deserve to have disgrace put upon us, but let it not be so as to reflect upon thyself; let not the desolations of the temple give occasion to the heathen to reproach him that used to be worshipped there, as if he could not, or would not, protect it, or as if the gods of the Chaldeans had been too hard for him. Note, Good men lay the credit of religion, and its profession in the world, nearer their hearts than any private interest or concern of their own; and those are powerful pleas in prayer which are fetched thence and great supports to faith. We may be sure that God will not disgrace the throne of his glory on earth; nor will he eclipse the glory of his throne by one providence without soon making it shine forth, and more brightly than before, by another. God will be no loser in his honour at the long-run.
(2.)To the promise of God; of this they are humbly bold to put him in mind: Remember thy covenant with us, and break not that covenant. Not that they had any distrust of his fidelity, or that they thought he needed to be put in mind of his promise to them, but what he had said he would plead with himself they take the liberty to plead with him. Then will I remember my covenant, Lev 26:42.
4.He professes a dependence upon God for the mercy of rain, which they were now in want of, Jer 14:22. If they have forfeited their interest in him as their God in covenant, yet they will not let go their hold on him as the God of nature.
(1.)They will never make application to the idols of the heathen, for that would be foolish and fruitless: Are there any among the vanities of the Gentiles that can cause rain? No; in a time of great drought in Israel, Baal, though all Israel presented their prayers to him in the days of Ahab, could not relieve them; it was that God only who answered by fire that could answer by water too.
(2.)They will not terminate their regards in second causes, nor expect supply from nature only: Can the heavens give showers? No, not without orders from the God of heaven; for it is he that has the key of the clouds, that opens the bottles of heaven and waters the earth from his chambers. But,
(3.)All their expectation therefore is from him and their confidence in him: "Art not thou he, O Lord our God! from whom we may expect succour and to whom we must apply? Art thou not he that causest rain and givest showers? For thou hast made all these things; thou gavest them being, and therefore thou givest them law and hast them all at thy command; thou madest that moisture in nature which is in a constant circulation to serve the intentions of Providence, and thou directest it, and makest what use thou pleasest of it; therefore we will wait upon thee, and upon thee only; we will ask of the Lord rain, Zac 10:1. We will trust in him to give it to us in due time, and be willing to tarry his time; it is fit that we should, and it will not be in vain to do so." Note, The sovereignty of God should engage, and his all-sufficiency encourage, our attendance on him and our expectations from him at all times.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He is saying, We and our ancestors have also neglected the precepts of God by the same insanity. The measure of our ancestors, therefore, is filled up in us, in such a way that whatever was coming due to them would be added to our measure. This is why it was said, concerning Judah: “May the Lord remember his fathers and may the sin of his mother not be forgotten! May they always be opposed to the Lord, and may their memory be eradicated from the earth!”
(Verse 17) And you shall say to them this word: Let my eyes shed tears (or let your eyes shed tears) day and night, and let them not be silent (or let them not cease), for the virgin daughter of my people has been greatly afflicted, a very severe wound. This place can be understood in two ways, either that God himself mourns for his people, and his eyes do not cease to weep, or certainly he commands that the eyes of the peoples flow with tears, and it is no small thing that there is something to mourn; since the virgin daughter of his people has been struck with great affliction and an intolerable wound. Others think that these things are said from the perspective of the Prophet.
And blessed Daniel the prophet, the divine Ezekiel (who was both prophet and priest) and many other priests in addition to them shared in these misfortunes. For God provided for those profane exiles and sent along also prophets that could be pedagogues and teachers so that the exiles might not incline entirely to godlessness.
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Summary
Jeremiah 14:17 serves as a profound divine mandate to the prophet Jeremiah, compelling him to embody and articulate God's deep sorrow over the impending desolation of Judah. This verse encapsulates the divine heartache for His covenant people, who, despite their cherished status as the "virgin daughter," have become utterly shattered by persistent rebellion and the resultant divine judgment, manifesting as a catastrophic "great breach" and "very grievous blow." It is a poignant lament that underscores the tragic consequences of sin and reveals the compassionate, yet just, character of God.
Context
Literary Context
This verse is strategically placed within a section of Jeremiah (chapters 14-15) that primarily addresses a severe drought and famine afflicting Judah, understood as a direct consequence of their widespread idolatry and spiritual apostasy. The preceding verses detail God's firm refusal to answer the people's prayers for rain, declaring instead that He will bring further judgments of sword, famine, and pestilence (Jeremiah 14:12) due to their unrepentant sin. Jeremiah 14:17 thus functions as a prophetic lament, a divinely ordained expression of grief that mirrors God's own heartache. It marks a critical shift where the focus moves from the people's superficial lament and false prophecies to God's unyielding sorrow and the prophet's mandated participation in that grief. The command for Jeremiah to weep is a direct, visceral response to the nation's spiritual brokenness and the inevitability of judgment, serving as a solemn pronouncement of impending doom.
Historical & Cultural Context
The historical backdrop is the tumultuous late 7th and early 6th centuries BCE, a period leading directly to the Babylonian exile. Judah, particularly Jerusalem, faced immense political pressure from rising empires like Egypt and Babylon. Spiritually, the nation was deeply entrenched in syncretism and idolatry, having largely abandoned the covenant with Yahweh. Despite the significant reforms under King Josiah, the people quickly reverted to their wicked ways after his death. The severe drought mentioned in this chapter was not merely a natural disaster but, in the biblical worldview, a clear sign of divine judgment for covenant infidelity, as explicitly outlined in the curses of the Mosaic Covenant for disobedience (Deuteronomy 28). The tender and familial term "daughter of my people" (often "virgin daughter of Zion") was a common poetic designation for Jerusalem or Judah, emphasizing their unique, intimate relationship with God, making their profound brokenness all the more tragic and lamentable.
Key Themes
Jeremiah 14:17 powerfully contributes to several overarching themes pervasive in the book of Jeremiah. Firstly, it underscores the profound theme of Divine Grief and Lament, revealing a God who is not distant or indifferent to His people's suffering, but one who deeply grieves over their spiritual condition and the self-inflicted wounds of sin. This divine sorrow is so profound that the prophet is commanded to embody it, making his tears a visible sign of God's heart. Secondly, the verse highlights the Consequences of Covenant Disobedience. The "great breach" and "grievous blow" are direct, devastating results of Judah's persistent unfaithfulness and rejection of God's commands, demonstrating that sin inevitably leads to catastrophic national and spiritual ruin. This aligns with Jeremiah's broader message of impending judgment due to unrepentant sin, as seen in his powerful Temple Sermon (Jeremiah 7). Thirdly, it speaks to the Role of the Prophet as a Mediator of God's Heart. Jeremiah, famously known as the "weeping prophet," is not merely delivering abstract messages but is called to personally experience and express the divine pathos, serving as a living embodiment of God's sorrow and judgment. His tears are thus not just personal anguish but a profound prophetic sign of God's broken heart over His beloved but rebellious people.
Exposition and Analysis
Key Word Analysis
From the root dâbar (to speak), this term signifies a "word," "matter," or "thing." It carries significant weight, often referring to a divine utterance, a decree, or a message. In this context, it emphasizes that Jeremiah's lament is not his personal sentiment alone but a direct, authoritative message from God, a divinely ordained expression of sorrow and judgment.
A feminine passive participle from an unused root meaning "to separate," this word denotes a virgin, implying purity, privacy, and an untouched state. Figuratively, it refers to a city or state, here specifically Judah/Jerusalem. Its application to "the daughter of my people" emphasizes the nation's original covenant purity and unique, intimate relationship with God, making their current state of brokenness all the more tragic and lamentable. The loss of this "virgin" status signifies a profound spiritual defilement and betrayal of their covenant vows through idolatry and disobedience.
A primitive root meaning "to burst," "to break (down, off, in pieces, up)," or "to crush." This word conveys a sense of severe, irreparable damage. In this context, it signifies the utter spiritual, social, and national collapse of Judah, not merely a superficial wound but a fundamental shattering of their identity and integrity as God's people. It suggests a state of being completely undone, a profound and comprehensive ruin.
Verse Breakdown
"Therefore thou shalt say this word unto them;"
This opening clause establishes the divine imperative and the prophetic commission. Jeremiah is not speaking his own thoughts or feelings but delivering a direct, authoritative message, a "word" (dâbâr) from God Himself. The "Therefore" links this command directly to the preceding declarations of judgment and God's refusal to hear, indicating that this lament is a necessary and inevitable consequence of Judah's unrepentance and the divine decree.
"Let mine eyes run down with tears night and day, and let them not cease:"
This is the core of the prophetic lament and the command to Jeremiah. While literally referring to the prophet's eyes, prophetically and theologically, these tears represent God's own profound sorrow. The imagery of ceaseless tears, flowing "night and day" without cessation, conveys an overwhelming, persistent, and unending grief. It is a powerful hyperbole emphasizing the depth of divine anguish over the spiritual and physical state of His people.
"for the virgin daughter of my people is broken with a great breach, with a very grievous blow."
This clause provides the explicit reason for the intense weeping and lament. "The virgin daughter of my people" is a tender, affectionate, yet tragically ironic appellation for Judah, highlighting their privileged covenant relationship with God and their subsequent, devastating fall from grace. The nation is described as "broken" (shâbar), indicating a complete and fundamental shattering of their integrity and well-being. This brokenness is further qualified by "a great breach" (sheber), signifying a deep, irreparable fissure or rupture in their national and spiritual fabric, and "a very grievous blow" (makkâh), emphasizing the severity, pain, and destructive force of the judgment that has befallen them. The repetition and intensity of these terms underscore the catastrophic nature of Judah's spiritual and national devastation.
Literary Devices
Jeremiah 14:17 is rich with Pathos, powerfully evoking deep emotion, primarily sorrow, grief, and lament. The command for Jeremiah's eyes to "run down with tears night and day, and let them not cease" is a striking example of Hyperbole, emphasizing the extreme and unending nature of the lament, which is both personal to the prophet and representative of God's own profound anguish. The phrase "the virgin daughter of my people" employs Personification, presenting Judah as a young, pure woman, which adds a layer of tenderness and profound tragedy to her "broken" state. This also functions as a poignant Metaphor for the nation's spiritual defilement, loss of integrity, and betrayal of their covenant relationship with God. The terms "great breach" and "very grievous blow" are vivid Imagery that convey the extent of the devastation, suggesting deep wounds, irreparable damage, and a catastrophic impact, both physical and spiritual. The overall tone is one of Lament, a prominent literary genre in the Old Testament characterized by expressions of sorrow, mourning, and distress, often in response to suffering, disaster, or divine judgment.
Theological and Thematic Connections
This verse profoundly reveals the compassionate heart of God, demonstrating that divine judgment is never a cold, detached act but is always accompanied by immense sorrow over the necessity of such discipline due to humanity's rebellion. God's grief for His "virgin daughter" underscores His unwavering covenant faithfulness and His deep, abiding love, even in the face of their profound unfaithfulness. It challenges any notion of a stoic or unfeeling deity, portraying instead a God who is intimately invested in the well-being of His people and who laments their self-inflicted wounds and spiritual demise. The brokenness described here is not merely physical or political but a spiritual catastrophe, a rupture in the sacred covenant relationship, which causes God Himself to weep through His prophet.
Reflection and Application
Jeremiah 14:17 calls us to confront the profound reality of sin's destructive power, not just on individuals but on communities, nations, and indeed, on the very heart of God. It compels us to cultivate a compassionate heart that laments over spiritual brokenness, societal decay, and the consequences of sin in the world, mirroring God's own sorrow. This verse serves as a powerful reminder that true faith involves not only celebrating God's blessings and promises but also mourning over the consequences of disobedience and actively seeking repentance and restoration. It encourages us to intercede fervently for those who are spiritually adrift, for the church, and for our nations, and to strive for righteousness in our own lives, knowing that our choices have far-reaching implications, affecting not only ourselves but also the very heart of our Creator and the well-being of His creation.
Questions for Reflection
FAQ
Why is Jeremiah often called the "weeping prophet"?
Jeremiah is frequently called the "weeping prophet" because his book is replete with expressions of deep personal sorrow and lament over the sins of Judah and the impending divine judgment. This verse, Jeremiah 14:17, is a primary example, where he is commanded by God to weep ceaselessly. His tears are not merely personal anguish but a profound prophetic embodiment of God's own grief and broken heart over His rebellious people. Throughout the book, Jeremiah consistently expresses his distress and pain, making his prophetic ministry uniquely characterized by lament and empathy for the suffering of his nation, as further evidenced in passages like Jeremiah 9:1 and the entire book of Lamentations 1, which is traditionally attributed to him.
What does "the virgin daughter of my people is broken" signify?
The phrase "the virgin daughter of my people" is a tender and deeply affectionate appellation for Judah, particularly Jerusalem, emphasizing their unique and intimate covenant relationship with God, likened to a pure maiden in a sacred bond. The declaration that she "is broken with a great breach, with a very grievous blow" signifies a profound spiritual, moral, and national devastation. It indicates that the nation has lost its purity and integrity through widespread idolatry, covenant unfaithfulness, and persistent disobedience, resulting in irreparable damage and impending destruction. This brokenness is not merely physical or political but a deep spiritual wound that affects the very identity and destiny of God's chosen people, as a direct consequence of their rebellion against Him. It speaks to a deep rupture in their relationship with the Lord.
Christ-Centered Fulfillment
Jeremiah 14:17, with its portrayal of divine and prophetic lament over a broken people, finds its ultimate fulfillment and deepest meaning in the person of Jesus Christ. The tears of Jeremiah, mirroring God's grief over a rebellious Judah, profoundly foreshadow the tears of Jesus who, as the Son of God, truly embodied the Father's heart. Just as Jeremiah wept over Jerusalem's impending destruction due to sin, so too did Jesus weep over Jerusalem, foreseeing its desolation because its inhabitants "did not know the time of [their] visitation" (Luke 19:41). The "great breach" and "grievous blow" that shattered the "virgin daughter of my people" point to the devastating consequences of sin, a breach that only Christ could ultimately heal. His crucifixion was the ultimate "blow" taken on behalf of humanity, bearing the full weight of sin's consequences, yet it was precisely through this suffering that the "breach" between God and humanity was mended (Isaiah 53:5). The brokenness of Judah, stemming from their unfaithfulness, finds its counterpoint in the perfect faithfulness of Christ, who, though "broken" for us on the cross, offers wholeness and restoration. He is the true "Lamb of God, who takes away the sin of the world!" (John 1:29) whose sacrifice overcomes the "grievous blow" of sin, offering a new covenant where hearts of stone are replaced with hearts of flesh, capable of true repentance and reconciliation with God (Jeremiah 31:31). Through Him, the "daughter of Zion" can be truly healed and restored, no longer broken by sin but made new in His abounding grace.