TRV
Translation
King James Version
O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
Complete Jewish Bible
Hope of Isra'el, ADONAI! All who abandon you will be ashamed, those who leave you will be inscribed in the dust, because they have abandoned ADONAI, the source of living water.
Berean Standard Bible
O LORD, the hope of Israel, all who abandon You will be put to shame. All who turn away will be written in the dust, for they have abandoned the LORD, the fountain of living water.
American Standard Version
O Jehovah, the hope of Israel, all that forsake thee shall be put to shame. They that depart from me shall be written in the earth, because they have forsaken Jehovah, the fountain of living waters.
World English Bible Messianic
LORD, the hope of Israel, all who forsake you shall be disappointed. Those who depart from me shall be written in the earth, because they have forsaken the LORD, the spring of living waters.
Geneva Bible (1599)
O Lord, the hope of Israel, all that forsake thee, shall be confounded: they that depart from thee, shalbe written in the earth, because they haue forsaken the Lord, the fountaine of liuing waters.
Young's Literal Translation
The hope of Israel is Jehovah, All forsaking Thee are ashamed, And `My apostates' in the earth are written, For they have forsaken Jehovah, A fountain of living waters.
In the KJVVerse 19,371 of 31,102
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Commentary on Jeremiah 17 verses 12–18
12 ¶ A glorious high throne from the beginning is the place of our sanctuary.
13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
14 Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise.
15 Behold, they say unto me, Where is the word of the LORD? let it come now.
16 As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was right before thee.
17 Be not a terror unto me: thou art my hope in the day of evil.
18 Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.
Here, as often before, we have the prophet retired for private meditation, and alone with God. Those ministers that would have comfort in their work must be much so. In his converse here with God and his own heart he takes the liberty which devout souls sometimes use in their soliloquies, to pass from one thing to another, without tying themselves too strictly to the laws of method and coherence.
I. He acknowledges the great favour of God to his people in setting up a revealed religion among them, and dignifying them with divine institutions (Jer 17:12): A glorious high throne from the beginning is the place of our sanctuary. The temple at Jerusalem, where God manifested his special presence, where the lively oracles were lodged, where the people paid their homage to their Sovereign, and whither they fled for refuge in distress, was the place of their sanctuary. That was a glorious high throne. It was a throne of holiness, which made it truly glorious; it was God's throne, which made it truly high. Jerusalem is called the city of the great King, not only Israel's King, but the King of the whole earth, so that it might justly be deemed the metropolis, or royal city, of the world. It was from the beginning, so, from the first projecting of it by David and building of it by Solomon, Ch2 2:9. It was the honour of Israel that God set up such a glorious throne among them. As the glorious and high throne (that is, heaven) is the place of our sanctuary; so some read it. Note, All good men have a high value and veneration for the ordinances of God, and reckon the place of the sanctuary a glorious high throne. Jeremiah here mentions this either as a plea with God for mercy to their land, in honour of the throne of his glory (Jer 14:21), or as an aggravation of the sin of his people in forsaking God though his throne was among them, and so profaning his crown and the place of his sanctuary.
II. He acknowledges the righteousness of God in abandoning those to ruin that forsook him and revolted from their allegiance to him, Jer 17:13. He speaks it to God, as subscribing both to the certainty and to the equity of it: O Lord! the hope of those in Israel that adhere to thee, all that forsake thee shall be ashamed. They must of necessity be so, for they forsake thee for lying vanities, which will deceive them and make them ashamed. They will be ashamed, for they shame themselves. They will justly be put to shame, for they have forsaken him who alone can keep them in countenance when troubles come. Let them be ashamed (so some read it); and so it is a pious imprecation of the wrath of God upon them, or a petition for his grace, to make them penitently ashamed. "Those that depart from me, from the word of God which I have preached, do in effect depart from God;" as those that return to God are said to return to the prophet, Jer 15:19. Those that depart from thee (so some read it) shall be written in the earth. They shall soon be blotted out, as that is which is written in the dust. They shall be trampled upon and exposed to contempt. They belong to the earth, and shall be numbered among earthly people, who lay up their treasure on earth and whose names are not written in heaven. And they deserve to be thus written with the fools in Israel, that their folly may be made manifest unto all, because they have forsaken the Lord, the fountain of living waters (that is, spring waters), and that for broken cisterns. Note, God is to all that are his a fountain of living waters. There is a fulness of comfort in him, an over-flowing ever-flowing fulness, like that of a fountain; it is always fresh, and clear, and clean, like spring water, while the pleasures of sin are puddle-waters. They are free to it; it is not a fountain sealed. They deserve therefore to be condemned, as Adam, to red earth, to which by the corruption of their nature they are allied, because they have forsaken the garden of the Lord, which is so well-watered. Those that depart from God are written in the earth.
III. He prays to God for healing saving mercy for himself. "If the case of those that depart from God be so miserable, let me always draw nigh to him (Psa 73:27, Psa 73:28), and, in order to do that, Lord, heal me, and save me, Jer 17:14. Heal my backslidings, my bent to backslide, and save me from being carried away by the strength of the stream to forsake thee." He was wounded in spirit with grief upon many accounts. "Lord, heal me with thy comforts, and make me easy." He was continually exposed to the malice of unreasonable men. "Lord, save me from them, and let me not fall into their wicked hands. Heal me, that is, sanctify me by thy grace; save me, that is, bring me to thy glory." All that shall be saved hereafter are sanctified now; unless the disease of sin be purged out the soul cannot live. To enforce this petition he pleads, 1. The firm belief he had of God's power: Heal thou me, and then I shall be healed; the cure will certainly be wrought if thou undertake it; it will be a thorough cure and not a palliative one. Those that come to God to be healed ought to be abundantly satisfied in the all-sufficiency of their physician. Save me, and then I shall certainly be saved, be my dangers and enemies ever so threatening. If God hold us up, we shall live; if he protect us, we shall be safe. 2. The sincere regard he had to God's glory: "For thou art my praise, and for that reason I desire to be healed and saved, that I may live and praise thee, Psa 119:175. Thou art he whom I praise, and the praise due to thee I never gave to another. Thou art he whom I glory in, and boast of, for on thee do I depend. Thou art he that furnishes me with continual matter for praise, and I have given thee the praise of the favours already bestowed upon me. Thou shalt be my praise" (so some read it); "heal me, and save me, and thou shalt have the glory of it. My praise shall be continually of thee," Psa 71:6; Psa 79:13.
IV. He complains of the infidelity and daring impiety of the people to whom he preached. It greatly troubled him, and he shows before God this trouble, as the servant that had slights put upon him by the guests he was sent to invite came and showed his Lord these things. He had faithfully delivered God's message to them; and what answer has he to return to him that sent him? Behold, they say unto me, Where is the word of the Lord? Let it come now, Jer 17:15, Isa 5:19. They bantered the prophet, and made a jest of that which he delivered with the greatest seriousness. 1. They denied the truth of what he said: "If that be the word of the Lord which thou speakest to us, where is it? Why is it not fulfilled?" Thus the patience of God was impudently abused as a ground to question his veracity. 2. They defied the terror of what he said. "Let God Almighty do his worst; let all he has said come to pass; we shall do well enough; the lion is not so fierce as he is painted," Amo 5:18. "Lord, to what purpose is it to speak to men that will neither believe nor fear?"
V. He appeals to God concerning his faithful discharge of the duty to which he was called, Jer 17:16. The people did all they could to make him weary of his work, to exasperate him and make him uneasy, and to tempt him to prevaricate and alter his message for fear of displeasing them; but, "Lord," says he, "thou knowest I have not yielded to them." 1. He continued constant to his work. His office, instead of being his credit and protection, exposed him to reproach, contempt, and injury. "Yet," says he, "I have not hastened from being a pastor after thee; I have not left my work, nor sued for a discharge or a quietus." Prophets were pastors to the people, to feed them with the good word of God; but they were to be pastors after God, and all ministers must be so, according to his heart (Jer 3:15), to follow him and the directions and instructions he gives. Such a pastor Jeremiah was; and, though he met with as much difficulty and discouragement as ever any man did, yet he did not fly off as Jonah did, nor desire to be excused from going any more on God's errands. Note, Those that are employed for God, though their success answer nor their expectations, must not therefore throw up their commission. but continue to follow God, though the storm be in their faces. 2. He kept up his affection to the people. Though they were very abusive to him, he was compassionate to them: I have not desired the woeful day. The day of the accomplishment of his prophecies would be a woeful day indeed to Jerusalem, and therefore he deprecated it, and wished it might never come, though, as to himself, it would be the avenging of him upon his persecutors and the proving of him a true prophet (which they had questioned, Jer 17:15), and upon those accounts he might be tempted to desire it. Note, God does not, and therefore ministers must not, desire the death of sinners, but rather that they may turn and live. Though we warn of the woeful day, we must not wish for it, but rather weep because of it, as Jeremiah did. 3. He kept closely to his instructions. Though he might have curried favour with the people, or at least have avoided their displeasure, if he had not been so sharp in his reproofs and severe in his threatenings, yet he would deliver his message faithfully; and that he had done so was a comfort to him. "Lord, thou knowest that that which came out of my lips was right before thee; it exactly agreed with what I received from thee, and therefore thou art reflected upon in their quarrelling with me." Note, If what we say and do be right before God, we may easily despise the reproaches and censures of men. It is a small thing to be judged of their judgment.
VI. He humbly begs of God that he would own him, and protect him, and carry him on cheerfully in that work to which God had so plainly called him and to which he had so sincerely devoted himself. Two things he here desires: - 1. That he might have comfort in serving the God that sent him (Jer 17:17): Be not thou a terror to me. Surely more is implied than is expressed. "Be thou a comfort to me, and let thy favour rejoice my heart and encourage me, when my enemies do all they can to terrify me and either to drive me from my work or to make me drive on heavily in it." Note, The best have that in them which might justly make God a terror to them, as he was for some time to Job (Job 6:4), to Asaph (Psa 77:3), to Heman, Psa 88:15. And this is that which good men, knowing the terrors of the Lord, dread and deprecate more than any thing; nay, whatever frightful accidents may befal them, or how formidable soever their enemies may appear to them, they can do well enough so long as God is not a terror to them. He pleads, "Thou art my hope; and then nothing else is my fear, no, not in the day of evil, when it is most threatening, most pressing. My dependence is upon thee; and therefore be not a terror to me." Note, Those that by faith make God their confidence shall have him for their comfort in the worst of times, if it be not their own fault: if we make him our trust, we shall not find him our terror. 2. That he might have courage in dealing with the people to whom he was sent, Jer 17:18. Those persecuted him who should have entertained and encouraged him. "Lord," says he, "let them be confounded (let them be overpowered by the convictions of the word and made ashamed of their obstinacy, or else let the judgments threatened be at length executed upon them), but let not me confounded, let not me be terrified by their menaces, so as to betray my trust." Note, God's ministers have work to do which they need not be either ashamed or afraid to go on in, but they do need to be helped by the divine grace to go on in it without shame or fear. Jeremiah had not desired the woeful day upon his country in general; but as to his persecutors, in a just and holy indignation at their malice, he prays, Bring upon them the day of evil, in hope that the bringing of it upon them might prevent the bringing of it upon the country; if they were taken away, the people would be better; "therefore destroy them with a double destruction; let them be utterly destroyed, root and branch, and let the prospect of that destruction be their present confusion." This the prophet prays, not at all that he might be avenged, nor so much that he might be eased, but that the Lord may be known by the judgments which he executes.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–18. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 17:4.2
The “endurance of Israel” is our next subject. Just as the Savior is righteousness, truth, sanctification, so is he endurance. And there can be no way to be just without Christ, or to be holy without him or to endure without having Christ, for he is the endurance of Israel. And even if you apply these words to God, you will not in this way be impious.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[Daniel 7:10] "There were millions ministering unto Him, and a billion stood by His side." This was not intended to be a specific number for the servants of God, but only indicates a multitude too great for human computation. These are the thousands and tens of thousands of which we read in the Psalms: "The chariot of God is attended by ten thousands; thousands of them that rejoice. The Lord is among them" (Psalm 68:17). And in another place: "He who maketh His angels spirits, and His ministers a flaming fire" (Psalm 104:4). Now the duty of angels is twofold: the duty of one group is to bestow rewards upon just men; the duty of the other is to have charge over individual calamities.
"...The court was in session, and the books were opened." The consciences of men, and the deeds of individuals which partake of either character, whether good or bad, are disclosed to all. One of the books is the good book of which we often read, namely the book of the living. The other is the evil book which is held in the hand of the accuser, who is the fiend and avenger of whom we read in Revelation: "The accuser of our brethren" (Revelation 12:10). This is the earthly book of which the prophet says: "Let them be written on earth" (Jeremiah 17:13).
JeromeAD 420
Commentary on Jeremiah
(Verse 12, 13.) The throne of glory on high from the beginning, the place of our sanctification. The expectation of Israel, O Lord, all those who forsake you shall be put to shame, those who turn away shall be written (or described) on the earth; for they have forsaken the Lord, the fountain (or source) of living waters. Declare them because of their foolishness, the expectation of Israel, that is, the people of God and believers in the Lord, He is the one who made all things; whose throne is glorious and exalted from the beginning, and the place of sanctification for all believers, so that the Lord is not in a place, but that wherever He is, that place may be sanctified. On the other hand, those who forsake the Lord will be confounded with everlasting confusion, and those who depart from Him or turn away from Him will be written on the ground, deleted from the book of the living. Just as it is written of those who dwell in heaven that our citizenship is in heaven (Philippians 3), so those who forsake the Lord or turn away from Him will be written on the earth with those who have earthly desires. And the reason is clear why they are written on the earth: because they have forsaken the Lord, the fountain of life, or the Lord, the fountain of living waters, as spoken in the Gospel: If anyone is thirsty, let him come to me and drink; whoever believes in me, as Scripture says, out of his heart will flow rivers of living water. But He said this about the Spirit, whom believers in Him were going to receive (John 7:37, 38).
John CassianAD 435
CONFERENCE 1:7.21
And again when all their efforts are exhausted and they have failed to deceive us, they must “be confounded and be ashamed” at the failure of their efforts, “who seek our souls to destroy them. Let them be covered with shame and confusion who desire evil against us.” Jeremiah also says, “Let them be confounded, and let not me be confounded; let them be afraid, and let not me be afraid; bring on them the fury of your wrath, and with a double destruction destroy them.”
John CassianAD 435
CONFERENCE 2:17.25
We must therefore not doubt that at the time when he was chosen by Christ and obtained a place in the apostolate, the name of Judas was written in the book of the living, and then he heard as well as the rest the words, “Rejoice not because the devils are subject to you, but rejoice because your names are written in heaven.” But because he was corrupted by the plague of covetousness and had his name struck out from that heavenly list, it is appropriately said of him and of people like him by the prophet: “O Lord, let all those who forsake you be confounded. Let them who depart from you be written in the earth, because they have forsaken the Lord, the vein of living waters.” And elsewhere, “They shall not be in the counsel of my people, nor shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel.”
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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SUMMARY
Jeremiah 17:13 serves as a profound declaration of Yahweh's unique identity as the sole source of Israel's hope and life, starkly contrasting His enduring faithfulness with the dire consequences awaiting those who abandon Him. The verse underscores the spiritual folly and ultimate shame of turning away from the living God, likening Him to an inexhaustible spring of life-giving water, while those who reject Him face a fate of being forgotten, their lives inscribed ephemerally in the dust of the earth. It functions as both a powerful call to fidelity and a stark warning against spiritual apostasy, emphasizing God's unwavering nature despite His people's turning away.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 17:13 is profoundly rich in Imagery and Metaphor, primarily centered on the life-sustaining power of water. God is vividly portrayed as "the fountain of living waters," a powerful Metaphor that conveys His inherent, self-sustaining, and inexhaustible nature as the ultimate source of life, spiritual refreshment, and vitality. This contrasts sharply with the spiritual drought and barrenness experienced by those who forsake Him. The phrase "written in the earth" employs potent Symbolism and a degree of Hyperbole to depict ultimate insignificance, oblivion, and disgrace. Unlike names inscribed in stone or permanently recorded in a heavenly book of life, a name written in the earth is fleeting, easily erased by wind or foot, symbolizing a complete lack of lasting legacy or divine remembrance for those who rebel. There is also a strong Contrast evident throughout the verse and the broader chapter, pitting the security, life, and flourishing found in trusting the Lord against the shame, barrenness, and oblivion that inevitably result from forsaking Him. The structure itself demonstrates a form of Parallelism, with "all that forsake thee shall be ashamed" being paralleled by "they that depart from me shall be written in the earth," reinforcing the severe and comprehensive consequences of apostasy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 17:13 stands as a pivotal theological statement, asserting God's absolute sovereignty as the sole source of life, hope, and true satisfaction. It underscores the profound spiritual principle that turning away from God inevitably leads to emptiness, shame, and a forgotten existence, precisely because He alone possesses the inherent capacity to sustain and fulfill. This verse highlights a core theme in biblical theology: humanity's fundamental dependence on the Creator for all things, and the tragic consequences of seeking life, security, or identity apart from Him. It functions as a divine lament over Israel's spiritual adultery, a poignant reminder that their pursuit of other gods or reliance on human strength was a rejection of the very wellspring of their being, the one true God who is eternally faithful.
REFLECTION AND APPLICATION
Jeremiah 17:13 challenges believers across all generations to critically examine the ultimate source of their hope, security, and satisfaction. In a world that constantly offers fleeting pleasures, material comforts, and human achievements as pathways to fulfillment, this verse serves as a stark reminder that true life and lasting hope are found only in the Lord, the "fountain of living waters." It calls us to a radical reorientation of our desires and allegiances, urging us to draw deeply from the inexhaustible well of God's presence through prayer, diligent study of Scripture, heartfelt worship, and obedient living. The warning of shame and oblivion for those who forsake Him is not merely a historical judgment but a timeless spiritual principle: to abandon the Giver of life is to choose a path of spiritual drought, disappointment, and ultimate insignificance. Therefore, our application must involve a continuous, conscious choice to abide in Him, recognizing that every deviation, no matter how small, moves us further from the source of true vitality and closer to the barrenness of self-reliance or worldly pursuits. We are called to cultivate a profound and unwavering dependence on God, allowing His living waters to continually refresh and sustain our souls.
Questions for Reflection
FAQ
What does "written in the earth" mean in this context?
Answer: The phrase "written in the earth" (Hebrew: yikkathev ba'aretz) signifies a fate of insignificance, oblivion, and disgrace. Unlike names inscribed in stone or in a permanent record, a name written in the earth (or dust/sand) is easily erased by wind, rain, or foot traffic, symbolizing an ephemeral and forgotten existence. It contrasts sharply with the idea of names being recorded in a heavenly book or remembered eternally by God, as seen in passages like Luke 10:20 or Revelation 20:15. For those who forsake the Lord, their lives and legacies will be as fleeting and inconsequential as words traced in dust, ultimately leading to shame and a lack of lasting remembrance in God's eternal plan.
Why is God called "the fountain of living waters"?
Answer: God is called "the fountain of living waters" (Hebrew: maqor mayim hayyim) to emphasize His inherent, inexhaustible, and dynamic nature as the source of all life, spiritual vitality, and true satisfaction. In the arid climate of the ancient Near East, a spring or fountain of fresh, flowing water was a symbol of life, refreshment, and sustenance, representing a vital necessity for survival and flourishing. This metaphor highlights that God is not merely a provider of water, but the very origin and essence of life itself. To abandon Him is to choose spiritual drought and death, akin to digging "broken cisterns that can hold no water" (Jeremiah 2:13), which is a futile and self-destructive attempt to find satisfaction apart from the divine source.
CHRIST-CENTERED FULFILLMENT
Jeremiah 17:13, with its declaration of the LORD as "the hope of Israel" and "the fountain of living waters," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the embodiment of Israel's hope, the long-awaited Messiah who brings salvation and eternal life. Just as Jeremiah lamented those who forsook the divine spring, Jesus Himself declared, "If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, 'Out of his heart will flow rivers of living water'" (John 7:37-38). He is the true and living water that satisfies an eternal thirst, a glorious fulfillment of the Old Testament imagery of life-giving streams. The shame and oblivion prophesied for those who depart from the Lord are overcome by Christ, who offers a new covenant where names are not written in the earth to be forgotten, but eternally "written in the Lamb's book of life" (Revelation 21:27). Through His atoning sacrifice and victorious resurrection, Jesus became the ultimate source of spiritual life, offering reconciliation with the Father and an eternal inheritance that can never be erased or forgotten, ensuring that all who trust in Him will never be put to shame (Romans 10:11). He is the very life and hope that Jeremiah's prophecy pointed toward.