Exegetical and Hermeneutical Commentary of Jeremiah 14:17
Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow.
17. grievous ] Heb. sick. See on Jer 10:19.
Fuente: The Cambridge Bible for Schools and Colleges
A message from God to the effect that the calamity would be so overwhelming as to cause perpetual weeping; it is set before the people under the representation of Jeremiahs own sorrow.
The virgin daughter of my people – The epithet testifies to Gods previous care of Judah. She had been as jealously guarded from other nations as virgins are in an oriental household (compare Son 4:12).
Fuente: Albert Barnes’ Notes on the Bible
Verse 17. For the virgin daughter of my people is broken] First, the land was sadly distressed by Pharaoh-necho, king of Egypt. Secondly, it was laid under a heavy tribute by Nebuchadnezzar. And, thirdly, it was nearly desolated by a famine afterwards. In a few years all these calamities fell upon them; these might be well called a great breach, a very grievous blow.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
17. (Jer 9:1;Lam 1:16). Jeremiah is desired toweep ceaselessly for the calamities coming on his nation (called a”virgin,” as being heretofore never under foreign yoke),(Isa 23:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore thou shalt say this word unto them,…. Instead of praying for the people, the prophet has a doleful lamentation put into his mouth, to pronounce in their hearing, in order to assure them of the calamities that were coming upon them, and to affect them with them.
Let mine eyes run down with tears night and day, and let them not cease: or “be silent” p; signifying that there would be quickly just reason and occasion for incessant grief and sorrow in them; and if they were so hardened as not to be affected with their case, he could not refrain shedding tears night and day in great abundance; which would have a voice in them, to call upon them to weeping and lamentation also. Some take these words to be a direction and instruction to the people; so the Septuagint,
“bring down upon your eyes tears night and day, and let them not cease;”
and the Arabic version,
“pour out of your eyes tears night and day continually;”
and the Syriac version is,
“let our eyes drop tears night and day incessantly.”
For the virgin daughter of my people is broken with a great breach, with a very grievous blow; cities are sometimes called virgins, which were never taken; and so Jerusalem here, it having never been taken since it was in the hands of the people of Judah; nor were its inhabitants as yet carried captive, but now would be; which, together with the famine and the sword, by which many should perish, is the great breach and grievous blow spoken of; and which is given as a reason, and was a sufficient one, for sorrow and mourning.
p “sileant”, Schmidt; “taceant”, Pegninus, Montanus.
Fuente: John Gill’s Exposition of the Entire Bible
The words, “and speak unto them this word,” surprise us, because no word from God follows, as in Jer 13:12, but an exposition of the prophet’s feelings in regard to the dreadful judgment announced. Hence Dahl. and Ew. propose to join the words in question with what goes before, while at the same time Ew. hints a suspicion that an entire sentence has been dropped after the words. But for this suspicion there is no ground, and the joining of the words with the preceding context is contrary to the unfailing usage of this by no means infrequent formula. The true explanation is found in Kimchi and Calvin. The prophet is led to exhibit to the hardened people the grief and pain he feels in contemplating the coming ruin of Judah, ut pavorem illis incuteret, si forte, cum haec audirent, resipiscerent (Kimchi). If not his words, then surely his tears; for the terrible calamity he has to announce must touch and stagger them, so that they may be persuaded to examine themselves and consider what it is that tends to their peace. To make impression on their hardened consciences, he depicts the appalling ruin, because of which his eyes run with tears day and night. On “run down,” etc., cf. Jer 9:17; Jer 13:17; Lam 2:18, etc. “Let them not cease” gives emphasis: not be silent, at peace, cf. Lam 3:49, i.e., weep incessantly day and night. The appellation of the people: virgin-daughter of my people, i.e., daughter that is my people, cf. Jer 8:11, corresponds to the love revealing itself in tears. The depth of sorrow is further shown in the clause: with a blow that is very dangerous, cf. Jer 10:19. In Jer 14:18 the prophet portrays the condition of things after the fall of Jerusalem: out upon the field are those pierced with the sword; in the city , lit., suffering of famine, Deu 29:21, here abstr. pro concr. of those pining in famine; and those that remain in life depart into exile. Instead of the people Jeremiah mentions only the prophets and priests as being the flower of God’s people. , to wander about, in Hebr. usually in the way of commerce, here acc. to Aram. usage, possibly too with the idea of begging subjoined. In the Graf holds the to be entirely out of place, while Hitz. pronounces against him. The words are variously taken; e.g., and know nothing, wander about aimless and helpless. But with this the omission of the article with is incompatible. The omission shows that “and now not” furnishes an attribute to “into a land.” We therefore translate: and know it not = which they know not, since the pronominal suffix is wont to be often omitted where it can without difficulty be supplied from the preceding clause.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Prophet’s Intercession. | B. C. 606. |
17 Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow. 18 If I go forth into the field, then behold the slain with the sword! and if I enter into the city, then behold them that are sick with famine! yea, both the prophet and the priest go about into a land that they know not. 19 Hast thou utterly rejected Judah? hath thy soul loathed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble! 20 We acknowledge, O LORD, our wickedness, and the iniquity of our fathers: for we have sinned against thee. 21 Do not abhor us, for thy name’s sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us. 22 Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things.
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 (v. 19), and I am willing to hope that the latter, as well as the former, was by divine direction, and that these words (v. 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, v. 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 1 John v. 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, v. 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 (v. 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, v. 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 (v. 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, v. 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, v. 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, ch. xvii. 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. xxvi. 42.
4. He professes a dependence upon God for the mercy of rain, which they were now in want of, v. 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, Zech. x. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 17-22: A LAMENTATION AND TRUE PROPHETIC APPEAL
1. It is not quite clear whether the lamentation, of verses 17-18, is that of Jeremiah or his Lord; in fact, both are deeply moved by the wickedness of Judah, (comp. Jer 9:1; Jer 13:17; Jer 8:21; Isa 37:22; La 1:15; 2:13).
2. But, in verse 19, it is clearly Jeremiah who is astounded that Jehovah should reject, loathe and smite His people when they looked for healing and for peace, (comp. Jer 30:12-15; Jer 8:15; 1Th 5:3).
3. Once again Jeremiah confesses the sins of His people and urges a three-fold basis for His appeal, (vs. 20-21).
a. God’s name, honor and reputation are at stake: He must not despise and abandon the people whom He has called unto Himself, (comp. Gen 18:23-33).
b. God’s city – the throne of His glory – where He has place His memorial name forever, (Jer 3:17; Jer 17:12).
c. God’s covenant: He knows that if God’s covenant-love is abandoned ALL IS LOST for Judah!
4. Judah has constantly given credit to Baal (a stormgod) for the fertility of the soil, and for the rain in its season, rather than recognizing these things as blessings from Jehovah, (Jer 5:24; Hos 2:5; Hos 2:8; comp. Jer 44:17-18).
5. Jeremiah confesses the sins of his people and declares that “Our hope Is In you!” Unfortunately, however, he spoke ONLY FOR HIMSELF: this was NOT the mind or attitude of the nation; thus, they MUST BE PUNISHED!
Fuente: Garner-Howes Baptist Commentary
God shews here again how tardy, yea, how stupid the people were, whom no threatenings could induce to return to a right mind. When, therefore, they daringly neglected all threatenings, God bids a sad spectacle to be presented to them, justly calculated to fin them with fear and shame; he bids his Prophet to speak rims to them, “Behold, I shall be wholly dissolved into tears, and that on your account.” The Prophet, no doubt, wept sincerely when he saw his own people wilfully drawing upon themselves the wrath of God and their final dest, ruction; nor could he divest himself of his humane feelings: but he speaks not here only of his own solicitude, but God himself bids him thus to speak, in order that the Jews might be ashamed of their carelessness, as they ridiculed or despised, with dry eyes, the calamity which was nigh them, and the Prophet alone wept for them. We have spoken of this in the ninth chapter and in other places. There indeed the Prophet wished that his eyes were fountains of tears; but his object was, no doubt, not only to shew his concern for his own nation, but also thus to try whether they could be turned to repentance, their hardness being so great: and in this place the same thing is shewn still more clearly; for God bids the Prophet to weep, not in secret, but to declare this to the whole people, Behold, my eyes come down into tears, and there shall be no rest, no cessation.
We now perceive the design of the Holy Spirit; for as the obstinacy of the people was so great that they shed no tears, though God often terrified them with the most dreadful threatenings, it was necessary that this coming calamity should be set before their eyes, in the person of Jeremiah, as in a mirror, in order that they might at length learn to fear. Whenever such passages occur, let us remember that at this day also men are equally stupid, so that they ought not to be less sharply urged, and that, God in the gospel adds vehemence and sharp goads to the truth; for such is not only the sloth of our hearts, but also their hardness, that it is necessary to constrain those who will not suffer themselves to be drawn and led.
Some render the words, “Descend shall tears from mine eyes;” but more correct is the other version, “Mine eyes shall descend into, tears,” as ב, beth, is to be prefixed to דמעה damoe, or ל lamed; and it is added, night and day, because the daughter of my people is broken with a great breaJeremiah As yet the Jews were indeed existing as a nation; but the Prophet gives here a striking representation, as though the scene was present, that they might know that a sudden destruction was at hand, though they as yet trusted in their own auxiliaries; nor indeed could they have been led to fear God in any degree until, their quietness was disturbed. (118)
He calls them the virgin daughter of his people, not for honor’s sake, but because God had hitherto spared the Jews. Virgin is sometimes taken in a good sense; for God, when speaking of the holy marriage, by which he had bound the Jews to himself, compares his people to a virgin. But the daughter of Babylon is also often called a virgin, because the Chaldeans, through long peace, had accustomed themselves to delicacies. So also in this place the Prophet, by way of concession, says that his own nation were soft and tender, because they had been borne with through the indulgence of God. But as in war virgins are exposed to violations, and the lust of men rages without shame and beyond all limits, so God intended here to set forth the fierceness of his vengeance; as though he had said, “Now indeed ye are tender and delicate young women, but in a short time your condition will be changed; nor is there any reason why the constant happiness which ye have hitherto enjoyed should deceive you.”
And for the same purpose he adds, that the smiting would be very bitter It was indeed necessary by many words to exaggerate that vengeance, of which the people made no account. It now follows —
(118) More consistent with the character of the Hebrew is to render the verse thus, —
17. And thou shalt say to them this word, — Pour down shall my eyes the tear Night and day, and shall not cease; For great has been the breach, Broken has been the virgin of the daughter of my people; The smiting has been very grievous.
The event, though future, is represented as having past; for he relates a vision. The “daughter” is not in apposition but in construction with “virgin.” Vitringa says, that a state, or a kingdom, is often called a virgin in the prophets. It is rendered here “kingdom” by the Targum. See Isa 37:22.
“
Those cities,” says Lowth, “are called virgins, which never came into a conqueror’s hands.” Jerusalem was in this sense a virgin. He says further, “The dissolution of the body politic is called a breach, in allusion to the breaking of the limbs of the human body.” The “smiting,” or the stroke, was “very grievous,” because the body politic, or the state, was shattered into pieces.” — Ed.
Fuente: Calvin’s Complete Commentary
(17) Thou shalt say this word.Though not in form a prediction, no words could express more emphatically the terrible nature of the judgments implied in the preceding verse. The language (in part a reproduction of Jer. 13:17) is all but identical with that which recurs again and again in the Lamentations (Jer. 1:16; Jer. 2:11; Jer. 2:18), and may be looked upon as the germ of which those elegies of woe were the development.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17. Thou shalt say this word But no message for the people follows. Hence, some would connect this clause with that which precedes, making it equivalent to in this manner hath God spoken. But this is unnecessary, and is opposed to the invariable usage of this formula, which always looks forward and never backward. The true explanation is this: God’s message in this instance is Jeremiah’s pungent and perpetual grief. That which leads him to weep day and night ought certainly to alarm them.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 14:17 Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow.
Ver. 17. Let mine eyes run down. ] This the prophet did doubtless in good earnest; like as Samuel mourned for the rejection of Saul, and our Saviour wept over Jerusalem.
And let them not cease.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
let mine: Jer 8:18, Jer 8:21, Jer 9:1, Jer 13:17, Psa 80:4, Psa 80:5, Psa 119:136, Lam 1:16, Lam 2:18, Lam 3:48, Lam 3:49
for: Isa 37:22, Lam 1:15, Lam 2:13, Amo 5:2
with a very: Jer 30:14, Jer 30:15, Psa 39:10, Mic 6:13
Reciprocal: 2Ki 8:11 – wept 2Ki 19:21 – The virgin 2Ki 22:19 – wept Psa 6:6 – I water Psa 44:19 – Though Psa 60:2 – broken Isa 23:12 – thou oppressed Jer 4:11 – daughter Jer 4:19 – My bowels Jer 6:14 – hurt Jer 6:26 – daughter Jer 9:18 – our eyes Jer 17:16 – neither Jer 17:18 – destroy them with double destruction Jer 18:13 – virgin Jer 23:9 – heart Jer 30:12 – General Jer 31:4 – O Jer 46:11 – O virgin Lam 2:11 – for Mar 9:24 – with Joh 11:35 – General
Fuente: The Treasury of Scripture Knowledge
Jer 14:17. God does not personally weep, and when such language is used that would indicate such an act, it is the prophet Jeremiah who is doing it. It was also true that Jeremiah was personally affected by the misfortunes of his people. He therefore was to tell them how lie felt about their situation and that the Lord was supporting him in that attitude. Virgin daughter is an affectionate and figurative terra often used to designate the people of God.
Fuente: Combined Bible Commentary
Jer 14:17-18. Therefore thou shalt say this word unto them Either, 1st, The word spoken above; the threatenings denounced in the last two verses against the false prophets and the people, the deceivers and the deceived: or, 2d, As the passage is generally interpreted, and as our translators have understood it, the words following, namely, the prophets lamentation and prayer. Let mine eyes run down with tears As if he had said, However insensible you are of your own condition, yet God commands me to bewail those calamities which I foresee are coming upon you. For the virgin daughter of my people That is as dear to me as a daughter to her father; is broken with a great breach Much greater than any she has yet sustained. The dissolution of a government, or body politic, is called a breach, by way of allusion to the breaking or disjointing the limbs of a human body. The prophet speaks as if he already saw the miseries attending the invasion of the country by the Chaldeans. If I go forth into the field, &c. Multitudes lie dead in the field, slain with the sword; and in the city multitudes lie dying for want of food: doleful spectacle! Yea both the prophet and the priest Namely, the false prophets, who flattered the people with their lies, and the wicked priests, who persecuted the true prophets, are now expelled their country, and go about into a land they know not Either as prisoners and captives, whithersoever their conquerors lead them; or, as fugitives and vagabonds, wherever they can find shelter. Some understand it of the true prophets, Ezekiel and Daniel, who were carried to Babylon with the rest. But as the Hebrew word here used, , properly signifies, to go about on account of traffic, or, merchandise, the sense of the clause may be, The prophet and the priest carry on a trade against the land, and acknowledge it not. That is, they deceive the people with lying divinations for the sake of gain, and when accused of it, will not own their guilt. Blaney renders it, They go trafficking about the city, meaning, They go about with their false doctrine and lying predictions, as peddlers do with their wares, seeking their own gain, and take no knowledge That is, pay no regard to the miseries in which their country is involved, but act as if they were totally insensible of them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:17 Therefore thou shalt say this word to them; Let my eyes run down with {l} tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow.
(l) The false prophets promised peace and assurance, but Jeremiah calls to tears, and repentance for their affliction, which is at hand, as in Jer 9:1, Lam 1:16; Lam 2:18 .
Fuente: Geneva Bible Notes
Jeremiah was to tell the people that he had asked God to let him weep constantly because Judah, like a virgin daughter, had experienced a major tragedy. She had suffered a devastating assault and had incurred a severe injury.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
A lament during a national defeat 14:17-15:4
The national defeat pictured in this lament was a serious one. It may have been the first Babylonian invasion of Judah in 597 B.C., which resulted in severe destruction and exile for some Judeans.