Jeremiah 9:18
Let them come quickly and take up a lament over us, that our eyes may overflow with tears, and our eyelids may gush with water.
Let them come quickly and take up a lament over us,

Jeremiah summons the skilled mourning women to lead the nation in public grief. Such mourners were known in Israel and throughout the ancient Near East for voicing sorrow in times of death and catastrophe. Their urgent arrival reflects the nearness of Jerusalem’s judgment for persistent covenant rebellion. The lament would acknowledge that the coming devastation was not accidental but the righteous discipline of the Lord.

Ezk 27:32 As they wail and mourn over you, they will take up a lament:…
2Sa 1:17 Then David took up this lament for Saul and Jonathan…
Amo 5:16 Therefore this is what the LORD, the God of Hosts…

that our eyes may overflow with tears,

The people needed grief appropriate to the ruin their sin had brought upon them. Tears before God can accompany honest recognition of guilt, loss, and helplessness. Jeremiah’s call anticipates the widespread wailing described in Amos 5:16–17, when divine judgment would fill streets and homes with mourning. Yet sorrow before the Lord also leaves room for mercy, for He does not despise a broken and contrite heart.

Lam 1:16 For these things I weep; my eyes flow with tears.…
Psa 119:136 My eyes shed streams of tears because Your law is not obeyed…
Psa 6:6 I am weary from groaning; all night I flood…

and our eyelids may gush with water.

The repeated image intensifies the depth of the coming sorrow. Jerusalem’s destruction, the loss of life, and exile from the land would bring grief beyond ordinary restraint. God’s people could not escape judgment through religious routine or public denial; they needed hearts humbled before Him. The tears of lament point beyond disaster to the Lord’s eventual work of cleansing and restoration for a repentant remnant.

Lam 2:18 The hearts of the people cry out to the Lord.…
Lam 3:48 Streams of tears flow from my eyes over the destruction…
Psa 42:3 My tears have been my food both day and night,…

Persons / Places / Events
1. Jeremiah
The prophet who is delivering God's message to the people of Judah. Known as the "weeping prophet," Jeremiah's ministry was marked by his deep sorrow over the people's sin and the impending judgment.

2. Judah
The southern kingdom of Israel, which is the primary audience of Jeremiah's prophecies. At this time, Judah is facing imminent destruction due to their persistent idolatry and disobedience to God.

3. Lamentation
A form of mourning or expressing deep sorrow. In this context, it is a call for the people to recognize their sin and the resulting judgment, leading to genuine repentance.
Teaching Points
The Call to Lament
Lamentation is a biblical response to sin and its consequences. It is not merely an emotional reaction but a spiritual discipline that leads to repentance and restoration.

The Role of the Prophet
Jeremiah's role as a prophet was to convey God's truth, even when it was difficult. This teaches us the importance of speaking truth in love, even when it is unpopular or hard to hear.

The Consequences of Sin
The call to lament in Jeremiah 9:18 reminds us that sin has real and devastating consequences. Recognizing and mourning over sin is the first step toward healing and reconciliation with God.

The Hope of Restoration
While the immediate context is one of judgment, the broader biblical account assures us of God's desire to restore and redeem His people when they turn back to Him.

The Importance of Community in Mourning
The communal call to lament highlights the importance of supporting one another in times of spiritual and emotional distress, encouraging collective repentance and healing.
Bible Study Questions
1. What does the act of lamentation reveal about the spiritual state of Judah, and how can we apply this understanding to our own lives today?

2. How does Jeremiah's role as a prophet challenge us to speak truth in our own communities, even when it is difficult?

3. In what ways can we practice godly sorrow and repentance in response to personal or communal sin?

4. How does the theme of lamentation in Jeremiah 9:18 connect with Jesus' teaching in the Beatitudes about mourning and comfort?

5. What role does community play in the process of lamentation and repentance, and how can we foster a supportive environment for this in our churches?
Connections to Other Scriptures
Lamentations 1:16
This verse echoes the theme of weeping and lamentation over the destruction of Jerusalem, highlighting the deep sorrow and loss experienced by the people.

Matthew 5:4
Jesus' teaching in the Beatitudes about those who mourn being comforted connects to the idea of godly sorrow leading to repentance and eventual comfort.

2 Corinthians 7:10
Paul speaks about godly sorrow producing repentance, which aligns with the call in Jeremiah for the people to lament and turn back to God.
The Terrible Threatenings of LoveS. Conway Jeremiah 9:10-22
People
Jeremiah
Places
Ammon, Edom, Egypt, Gilead, Jerusalem, Moab, Zion
Topics
Cries, Drops, Eyelids, Flow, Flowing, Forth, Gush, Haste, Hasten, Lift, Overflow, Pour, Quickly, Raise, Run, Shed, Sorrow, Streaming, Streams, Tears, Till, Wail, Wailing, Waters
Dictionary of Bible Themes
Jeremiah 9:17-18

     5419   mourning

Jeremiah 9:17-21

     5899   lament

Library
India's Ills and England's Sorrows
It would seem as if some men had been sent into this world for the very purpose of being the world's weepers. God's great house is thoroughly furnished with everything, everything that can express the thoughts and the emotions of the inhabitant, God hath made. I find in nature, plants to be everlasting weepers. There by the lonely brook, where the maiden cast away her life, the willow weeps for ever; and there in the grave yard where men lie slumbering till the trumpet of the archangel shall awaken
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

"Boast not Thyself of To-Morrow, for Thou Knowest not what a Day May Bring Forth. "
Prov. xxvii. 1.--"Boast not thyself of to-morrow, for thou knowest not what a day may bring forth." There are some peculiar gifts that God hath given to man in his first creation, and endued his nature with, beyond other living creatures, which being rightly ordered and improved towards the right objects, do advance the soul of man to a wonderful height of happiness, that no other sublunary creature is capable of. But by reason of man's fall into sin, these are quite disordered and turned out of
Hugh Binning—The Works of the Rev. Hugh Binning

Characters and Names of Messiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. S uch was the triumphant exultation of the Old Testament Church! Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. By faith, which is the substance of things hoped for, they considered the gracious declarations
John Newton—Messiah Vol. 1

How the Simple and the Crafty are to be Admonished.
(Admonition 12.) Differently to be admonished are the simple and the insincere. The simple are to be praised for studying never to say what is false, but to be admonished to know how sometimes to be silent about what is true. For, as falsehood has always harmed him that speaks it, so sometimes the hearing of truth has done harm to some. Wherefore the Lord before His disciples, tempering His speech with silence, says, I have many things to say unto you, but ye cannot bear them now (Joh. xvi. 12).
Leo the Great—Writings of Leo the Great

Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head
Thomas Watson—A Body of Divinity

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in
William Beveridge—Private Thoughts Upon a Christian Life

The Knowledge of God
'The Lord is a God of knowledge, and by him actions are weighed.' I Sam 2:2. Glorious things are spoken of God; he transcends our thoughts, and the praises of angels. God's glory lies chiefly in his attributes, which are the several beams by which the divine nature shines forth. Among other of his orient excellencies, this is not the least, The Lord is a God of knowledge; or as the Hebrew word is, A God of knowledges.' Through the bright mirror of his own essence, he has a full idea and cognisance
Thomas Watson—A Body of Divinity

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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