TRV
Translation
King James Version
All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased.
KJV (with Strong's)
Complete Jewish Bible
All your friends have forgotten you, they no longer seek you out. I have struck you down as an enemy would, punished as a cruel man would, because of your great wickedness, because of your many sins.
Berean Standard Bible
All your lovers have forgotten you; they no longer seek you, for I have struck you as an enemy would, with the discipline of someone cruel, because of your great iniquity and your numerous sins.
American Standard Version
All thy lovers have forgotten thee; they seek thee not: for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the greatness of thine iniquity, because thy sins were increased.
World English Bible Messianic
All your lovers have forgotten you; they don’t seek you: for I have wounded you with the wound of an enemy, with the chastisement of a cruel one, for the greatness of your iniquity, because your sins were increased.
Geneva Bible (1599)
All thy louers haue forgotten thee: they seeke thee not: for I haue striken thee with the wound of an enemie, and with a sharpe chastisement for ye multitude of thine iniquities, because thy sinnes were increased.
Young's Literal Translation
all loving thee have forgotten thee, Thee they do not seek, For with the stroke of an enemy I smote thee, The chastisement of a fierce one, Because of the abundance of thy iniquity, Mighty have been thy sins!
In the KJVVerse 19,682 of 31,102
Study This Verse
Commentary on Jeremiah 30 verses 10–17
10 ¶ Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid.
11 For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
12 For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous.
13 There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
14 All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased.
15 Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee.
16 Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey.
17 For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.
In these verses, as in those foregoing, the deplorable case of the Jews in captivity is set forth, but many precious promises are given them that in due time they should be relieved and a glorious salvation wrought for them.
I. God himself appeared against them: he scattered them (Jer 30:11); he did all these things unto them, Jer 30:15. All their calamities came from his hands; whoever were the instruments, he was the principal agent. And this made their case very sad that God, even their own God, spoke concerning them, to pull down and to destroy. Now, 1. This was intended by him as a fatherly chastisement, and no other (Jer 30:11): "I will correct thee in measure, or according to judgment, with discretion, no more than thou deservest, nay, no more than thou canst well bear." What God does against his people is in a way of correction, and that correction is always moderated and always proceeds from love: "I will not leave thee altogether unpunished, as thou art ready to think I should, because of thy relation to me." Note, A profession of religion, though ever so plausible, will be far from securing to us impunity in sin. God is no respecter of persons, but will show his hatred of sin wherever he finds it, and that he hates it most in those that are nearest to him. God here corrects his people for the multitude of their iniquity, and because their sins were increased, Jer 30:14, Jer 30:15. Are our sorrows multiplied at any time and do they increase? We must acknowledge that it is because our sins have been multiplied and they have increased. Iniquities grow in us, and therefore troubles grow upon us. But, 2. What God intended as a fatherly chastisement they and others interpreted as an act of hostility; they looked upon him as having wounded them with the wound of an enemy and with the chastisement of a cruel one (Jer 30:14), as if he had designed their ruin, and neither mitigated the correction nor had any mercy in reserve for them. It did indeed seem as if God had dealt thus severely with them, as if he had turned to be their enemy and had fought against them, Isa 63:10. Job complains that God had become cruel to him and multiplied his wounds. When troubles are great and long we have need carefully to watch over our own hearts, that we entertain not such hard thoughts as these of God and his providence. His are the chastisements of a merciful one, not of a cruel one, whatever they may appear.
II. Their friends forsook them, and were shy of them. None of those who had courted them in their prosperity would take notice of them now in their distress, Jer 30:13. It is commonly thus when families go to decay; those hang off from them that had been their hangers-on. In two cases we are glad of the assistance of our friends and need their service: - 1. If we be impeached, accused, or reproached, we expect that our friends should appear in vindication of us, should speak a good word for us when we cannot put on a face to speak for ourselves; but here there is none to plead thy cause, none to stand up in thy defence, none to intercede for thee with thy oppressors; therefore God will plead their cause, for he might well wonder there was none to uphold a people that had been so much the favourites of Heaven, Isa 63:5. 2. If we be sick, or sore, or wounded, we expect our friends should attend us, advise us, sympathize with us, and, if occasion be, lend a hand for the applying of healing medicines; but here there is none to do that, none to bind up thy wounds, and by counsels and comforts to make proper applications to thy case; nay (Jer 30:14), All thy lovers have forgotten thee; out of sight out of mind; instead of seeking thee, they forsake thee. Such as this has often been the case of religion and serious godliness in the world; those that from their education, profession, and hopeful beginnings, one might have expected to be its friends and lovers, its patrons and protectors, desert it, forget it, and have nothing to say in its defence, nor will do any thing towards the healing of its wounds. Observe, Thy lovers have forgotten thee, for I have wounded thee. When God is against a people who will be for them? Who can be for them so as to do them any kindness? See Job 30:11. Now, upon this account, their case seemed desperate and past relief (Jer 30:12): Thy bruise is incurable, thy wound grievous, and (Jer 30:15) thy sorrow is incurable. The condition of the Jews in captivity was such as no human power could redress the grievances of; there they were like a valley full of dead and dry bones, which nothing less than Omnipotence can put life into. Who could imagine that a people so diminished, so impoverished, should ever be restored to their own land and re-established there? So many were the aggravations of their calamity that their sorrow would not admit of any alleviation, but they seemed to be hardened in it, and their souls refused to be comforted, till divine consolations proved strong ones, too strong to be borne down even by the floods of grief that overwhelmed them. Thy sorrow is incurable because thy sins, instead of being repented of and forsaken, were increased. Note, Incurable griefs are owing to incurable lusts. Now in this deplorable condition they are looked upon with disdain (Jer 30:17): They called thee an outcast, abandoned by all, abandoned to ruin; they said, This is Zion, whom no man seeks after. When they looked on the place where the city and temple had been built they called that an outcast; now all was in ruins, there was no resort to it, no residence in it, none asked the way to Zion, as formerly; no man seeks after it. When they looked on the people that formerly dwelt in Zion, but were now in captivity (and we read of Zion dwelling with the daughter of Babylon, Zac 2:7), they called them outcasts; these are those who belong to Zion, and are wont to talk much of it and weep at the remembrance of it, but no man seeks after them, or enquires concerning them. Note, It is often the lot of Zion to be deserted and despised by those about her.
III. For all this God will work deliverance and salvation for them in due time. Though no other hand, nay, because no other hand, can cure their wound, his will, and shall. 1. Though he seemed to stand at a distance from them, yet he assures them of his presence with them, his powerful and gracious presence: I will save thee, Jer 30:10. I am with thee, to save thee, Jer 30:11. When they are in their troubles he is with them, to save them from sinking under them; when the time has come for their deliverance he is with them, to be ready upon the first opportunity, to save them out of their trouble. 2. Though they were at a distance, remote from their own land, afar off in the land of their captivity, yet there shall salvation find them out, thence shall it fetch them, them and their seed, for they also shall be known among the Gentiles, and distinguished from them, that they may return, Jer 30:10. 3. Though they were now full of fears, and continually alarmed, yet the time shall come when they shall be in rest and quiet, safe and easy, and none shall make them afraid, Jer 30:10. 4. Though the nations into which they were dispersed should be brought to ruin, yet they should be preserved from that ruin (Jer 30:11): Though I make a full end of the nations whither I have scattered thee, and there might be danger of thy being lost among them, yet I will not make a full end of thee. It was promised that in the peace of these nations they should have peace (Jer 29:7), and yet in the destruction of these nations they should escape destruction. God's church may sometimes be brought very low, but he will not make a full end of it, Jer 5:10, Jer 5:18. 5. Though God correct them, and justly, for their sins, their manifold transgressions and mighty sins, yet he will return in mercy to them, and even their sin shall not prevent their deliverance when God's time shall come. 6. Though their adversaries were mighty, God will bring them down, and break their power (Jer 30:16): All that devour thee shall be devoured, and thus Zion's cause will be pleaded and will be made to appear to all the world a righteous cause. Thus Zion's deliverance will be brought about by the destruction of her oppressors; and thus her enemies will be recompensed for all the injury they have done her; for there is a God that judges in the earth, a God to whom vengeance belongs. "They shall every one of them, without exception, go into captivity, and the day will come when those that now spoil thee shall be a spoil." Those that lead into captivity shall go into captivity, Rev 13:10. This might serve to oblige the present conquerors to use their captives well, because the wheel would turn round, and the day would come when they also should be captives, and let them do now as they would then be done by. 7. Though the wound seem incurable, God will make a cure of it (Jer 30:17): I will restore health unto thee. Be the disease ever so dangerous, the patient is safe if God undertakes the cure.
IV. Upon the whole matter, they are cautioned against inordinate fear and grief, for in these precious promises there is enough to silence both. 1. They must not tremble as those that have no hope in the apprehension of future further trouble that might threaten them (Jer 30:10): Fear thou not, O my servant Jacob! neither be dismayed. Note, Those that are God's servants must not give way to disquieting fears, whatever difficulties and dangers may be before them. 2. They must not sorrow as those that have no hope for the troubles which at present they lie under, Jer 30:15. "Why criest thou for thy affliction? It is true thy carnal confidences fail thee, creatures are physicians of no value, but I will heal thy wound, and therefore, Why criest thou? Why dost thou fret and complain thus? It is for thy sin (Jer 30:14, Jer 30:15), and therefore, instead of repining, thou shouldest be repenting. Wherefore should a man complain for the punishment of his sins? The issue will be good at last, and therefore rejoice in hope."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–17. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 12 onwards) For thus says the Lord, your fracture is incurable, your wound is grievous. There is no one to judge your judgment for binding, there is no usefulness in your healing. All your lovers have forgotten you, they will not seek you. For the enemy has struck you with a cruel (or strong) punishment because of the multitude of your iniquities, your sins have become severe (or multiplied). Why do you cry out about your contrition? Your pain is incurable, because of the multitude of your wickedness, and because of your stubborn sins I have done this to you. As if speaking to a beautiful woman, to whom he had said before: I will chastise you in judgment, so that you may not appear innocent to yourself, whether male or female; and by metaphor ((Alexander adds speaking)) to Jerusalem, which has been most grievously wounded by the judgment of God, and can be healed by no one else but the one who struck her. There is no one, says the Lord, who can judge your judgment: nor can the Highest heal the wound with the skin of a scar. Wherever you turn, there is no profit for you, because you have offended him who is true, and the only physician. All your lovers have forgotten you, be they priests, or rulers, or surely the protectors of the Angels, by whom you were fortified before you offended the Lord. They will not seek you, acting against the Apostle, who sought believers, and not those things which belonged to the believers (2 Corinthians 12). For the enemy strikes you with a cruel punishment. The friend strikes differently than the enemy: the father strikes differently than the enemy. The former strikes to correct, the latter strikes to kill (Psal. VI). Therefore, the Prophet mournfully says: Lord, do not rebuke me in your anger, nor chastise me in your wrath (Psal. XXXVII, 1). And this has happened because due to the multitude of your wickedness, your sins have become hardened. And what follows: Why do you cry out over your contrition? Your pain is incurable because of the multitude of your iniquities, it is not found in the Septuagint; namely because it is said further on, because of the multitude of your iniquities, and your harsh sins; and those who were writing from the beginning, thought it necessary to add it. And the meaning is: So that I may strike you as an enemy, and beat you with cruel discipline, your multitude of iniquities and your harsh sins, which could not be healed, except by the most biting powder, and burning cauterization, and the sharpest iron, with which I may cut away the rotten flesh and the incurable parts. And yet, because of the multitude of your iniquities and your harsh sins, I have done these things to you, not by my will, but forced by the reasoning of medicine.
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 30:14 powerfully depicts God's severe judgment upon Judah, personified as an abandoned lover, as a direct consequence of their persistent and escalating unfaithfulness. The verse reveals that the suffering experienced by the nation is not random misfortune but a divinely ordained outcome of their spiritual idolatry, specifically their reliance on foreign alliances rather than on the Lord. It underscores the painful reality that those upon whom Judah depended have forsaken them, leaving them vulnerable to God's disciplinary hand, which is likened to the devastating wound inflicted by an adversary and the harsh correction of a cruel taskmaster, all stemming from their abundant and increasing iniquity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 30:14 employs several powerful literary devices to convey its message with striking emotional and theological impact. The most prominent is Personification, where Judah is addressed as a woman who has taken "lovers," a common prophetic motif for Israel's spiritual adultery and idolatry (e.g., Ezekiel 16). This humanizes the nation's betrayal and makes the sense of abandonment and divine judgment more poignant and relatable. The "lovers" themselves function as a potent Metaphor for the foreign alliances Judah pursued instead of trusting God, highlighting their misplaced devotion. The "wound of an enemy" and "chastisement of a cruel one" are also powerful Metaphors for God's severe judgment, likening His corrective action to the devastating blows of an adversary and the harsh discipline of an unyielding master. This use of vivid, almost shocking imagery serves to emphasize the depth of Judah's suffering and the intensity of God's righteous anger. Furthermore, the phrases "multitude of thine iniquity" and "thy sins were increased" utilize Hyperbole or Intensification to underscore the overwhelming and escalating nature of Judah's sin, justifying the extreme measures of divine chastisement. There is also an element of Irony in God, who is Israel's true "lover" and protector, acting like an "enemy" or "cruel one" due to their unfaithfulness, highlighting the profound and tragic reversal of their covenant relationship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 30:14 profoundly illustrates the immutable principle that sin carries severe consequences, and that God, in His holiness and justice, will indeed bring judgment upon His people when their unfaithfulness becomes pervasive and persistent. This verse reveals God's active involvement in the suffering of His people, not as an arbitrary act, but as a deliberate, purposeful chastisement aimed at correction and restoration. It underscores the futility of seeking security or salvation outside of God, as all human alliances and self-reliant strategies ultimately fail and abandon those who trust in them. The "wound" and "chastisement" are painful expressions of God's covenant faithfulness, demonstrating that He will not tolerate unbridled sin within His chosen people, but will use even the harshest means to bring them to repentance and renewed reliance on Him. This divine discipline, though agonizing, is a testament to God's unwavering love and His commitment to His covenant people's ultimate good and holiness.
REFLECTION AND APPLICATION
Jeremiah 30:14 serves as a stark yet profoundly merciful reminder for believers today. It compels us to soberly consider the gravity of our own sin and the potential for divine discipline when we stray from God's path. We are warned against the spiritual idolatry of seeking "lovers"—false securities, worldly systems, human power, fleeting pleasures, or even trusted individuals—instead of finding our ultimate refuge and provision in God alone. This verse teaches us that God's discipline, though often painful and disorienting, is never arbitrary; it is always purposeful, designed to expose our misplaced trusts, refine our character, and draw us back into deeper communion with Him. When we experience difficulties, this passage invites us to humbly examine our hearts: Are there unconfessed sins? Are we relying on anything or anyone more than God? It encourages a posture of repentance, reminding us that God's aim is not destruction, but restoration and healing, as He promises to bind up the very wounds He inflicts. Embracing this truth allows us to view suffering not as abandonment, but as a loving Father's corrective hand, guiding us toward greater holiness and dependence on Him.
Questions for Reflection
FAQ
Who are the "lovers" mentioned in this verse?
Answer: In the prophetic literature, particularly in Jeremiah, the "lovers" (Hebrew: ʼâhab) are a metaphor for the foreign nations and their gods with whom Judah sought alliances and trusted for protection, rather than relying on Yahweh. This includes powerful empires like Egypt and Assyria, whom Judah courted for military and political security. This pursuit of foreign alliances was considered spiritual adultery, a profound betrayal of Judah's covenant relationship with God, who was meant to be their sole protector and provider (e.g., Jeremiah 2:36-37).
Why does God describe His judgment as the "wound of an enemy" or "chastisement of a cruel one"?
Answer: This vivid imagery emphasizes the severity and painfulness of God's judgment. By acting like an "enemy" (Hebrew: ʼôyêb) or a "cruel one" (Hebrew: ʼakzârîy), God underscores that the suffering Judah experiences is not accidental but a deliberate, crushing blow, directly inflicted by Him. It highlights the depth of His righteous anger against their persistent unfaithfulness and escalating sins. While God is not literally cruel in His character, the language communicates the unsparing and intense nature of the discipline required to bring about repentance and correction for a people who had deeply rebelled (as seen in Lamentations 3:37-39). It is a reflection of His holiness demanding justice.
How does this verse reconcile with God's loving character?
Answer: This verse, though depicting harsh judgment, is not at odds with God's loving character but rather a demonstration of His holy love and covenant faithfulness. Just as a loving parent disciplines a wayward child for their ultimate good, God's "chastisement" (Hebrew: mûwçâr) is intended to correct, instruct, and bring His people back to Himself. His love is not sentimental but righteous, demanding holiness from His covenant people. The severity of the "wound" reflects the gravity of their "multitude of iniquity" and "increased sins." The "Book of Comfort" itself, where this verse is found, ultimately promises restoration and healing, showing that God's discipline is always aimed at redemption, not ultimate destruction (e.g., Jeremiah 30:17). It is a painful but necessary act of love to restore a broken relationship.
CHRIST-CENTERED FULFILLMENT
Jeremiah 30:14, with its depiction of God's severe judgment and the "wound of an enemy" inflicted due to the "multitude of iniquity," finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Humanity, like ancient Judah, has continually sought "lovers" in false gods and worldly systems, accumulating an insurmountable "multitude of iniquity" and "increased sins" that justly deserve divine wrath. Yet, instead of humanity bearing the full, devastating "wound of an enemy" for its unfaithfulness, God, in His infinite love and justice, laid that chastisement upon His own Son. Jesus became the one "wounded" for our transgressions, "crushed for our iniquities; upon him was the chastisement that brought us peace, and by his stripes we are healed" (Isaiah 53:5). He bore the "wound of an enemy"—death and separation from God—on the cross, enduring the full measure of divine wrath that our "increased sins" deserved. Through His substitutionary sacrifice, the "chastisement of a cruel one" was meted out not upon us, but upon the perfect Lamb of God, who knew no sin but became sin for us (2 Corinthians 5:21). Thus, where Judah's "lovers" abandoned them, Christ, the faithful bridegroom, never forsakes His church (Ephesians 5:25-27). He is the true source of healing and restoration, offering not a temporary political alliance, but an eternal covenant of grace, where our sins are truly forgotten and we are sought after by the One who loves us perfectly (John 3:16). In Christ, the judgment due to our iniquity has been satisfied, and the path to reconciliation and abundant life is opened.