Jeremiah15
English Standard Version
1Then the Lord to me, Though and me, yet my would not turn toward this . them out of my , and let them !
2And they you, shall we ? you shall to them, Thus the Lord: Those who are for , to , and those who are for the , to the ; those who are for , to , and those who are for , to .
3I will over them of destroyers, the Lord: the to , the to , and the of the and the of the to and .
4And I will them a to all the of the of what the of , of , in .
5 will have on you, O , or will for you? will turn to about your ?
6You have me, the Lord; you , so I have my against you and you— I am of .
7I have them with a in the of the ; I have them; I have my ; they did not from their .
8I have their more in than the of the ; I have against the of a at ; I have and upon them .
9She who has ; she has ; her down while it was ; she has been and . And the of them I will to the their , the Lord.
10 is me, my , that you me, a of and to the whole ! I have not , nor have I , yet of them me.
11The Lord , I set you for their ? Have I for you before the in the of and in the of ?
12Can , from the , and ?
13Your and your I will as , without , for all your , throughout all your .
14I will make you your in a that you do not , for in my a is that shall forever.
15O Lord, you ; me and me,, and for me on my . In your take me not ; that for your I .
16Your were , and I them, and your became to me a and the of my , for I am by your , O Lord, of .
17I did not in the of , nor did I ; I , your was upon me, for you had me with .
18Why is my , my , to be ? Will you be to me like a , like that ?
19 the Lord: If you , I will you, and you shall me. If you what is , and not what is , you shall be as my . They shall to you, but you shall not to them.
20And I will you to this a of ; they will against you, but they shall not over you, for I am with you to you and you, the Lord.
21I will you out of the of the , and you from the of the .
Study Guide
Public-domain commentary and original-language notes for Jeremiah 15.
Chapter Summary
In this chapter: The destruction of the wicked described. (1-9). The prophet laments such messages, and is reproved. (10-14). He supplicates pardon, and is promised protection. (15-21).
vv1-9
The Lord declares that even Moses and Samuel must have pleaded in vain. The putting of this as a case, though they should stand before him, shows that they do not, and that saints in heaven do not pray for saints on earth. The Jews were condemned to different kinds of misery by the righteous judgment of God, and the remnant would be driven away, like the chaff, into captivity. Then was the populous city made desolate. Bad examples and misused authority often produce fatal effects, even after men are dead, or have repented of their crimes: this should make all greatly dread being the occasion of sin in others.
vv10-14
Jeremiah met with much contempt and reproach, when they ought to have blessed him, and God for him. It is a great and sufficient support to the people of God, that however troublesome their way may be, it shall be well with them in their latter end. God turns to the people. Shall the most hardy and vigorous of their efforts be able to contend with the counsel of God, or with the army of the Chaldeans? Let them hear their doom. The enemy will treat the prophet well. But the people who had great estates would be used hardly. All parts of the country had added to the national guilt; and let each take shame to itself.
vv15-21
It is matter of comfort that we have a God, to whose knowledge of all things we may appeal. Jeremiah pleads with God for mercy and relief against his enemies, persecutors, and slanderers. It will be a comfort to God's ministers, when men despise them, if they have the testimony of their own consciences. But he complains, that he found little pleasure in his work. Some good people lose much of the pleasantness of religion by the fretfulness and uneasiness of their natural temper, which they indulge. The Lord called the prophet to cease from his distrust, and to return to his work. If he attended thereto, he might be assured the Lord would deliver him from his enemies. Those who are with God, and faithful to him, he will deliver from trouble or carry through it. Many things appear frightful, which do not at all hurt a real believer in Christ.
Key Words
אָמַר: to say (used with great latitude)
מֹשֶׁה: Mosheh, the Israelite lawgiver
שְׁמוּאֵל: Shemuel, the name of three Israelites
עָמַד: to stand, in various relations (literal and figurative, intransitive and transitive)
פָּנִים: the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.)
נֶפֶשׁ: properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental)
עַם: a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
שָׁלַח: to send away, for, or out (in a great variety of applications)
יָצָא: to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim.
כִּי: (by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
Cross References
Jeremiah 15Moses' historic, successful intercession for Israel after the golden calf, contrasted with God's refusal here.
Supported by Matthew Poole, John Calvin, JFB
Samuel's highly effective intercessory cry for deliverance, highlighting the unprecedented severity of Judah's rejection.
Supported by Matthew Poole, John Calvin, JFB
Parallel divine declaration that even supreme intercessors cannot save a land doomed to judgment.
Supported by John Calvin
Confirms the unquenched divine wrath against Judah specifically due to the enduring provocations of Manasseh.
Supported by Matthew Poole, JFB
The Mosaic covenant's penal sanctions, specifically appointing terror, disease, and consumption over the disobedient.
Supported by JFB
Detailed historical record of Manasseh's extreme sins which triggered the irreversible decree of exile.
Supported by Matthew Poole, JFB
Ezekiel's identical prophetic experience of eating God's word, finding it sweet before digesting hard truths.
Supported by John Calvin
John eating the little book, finding it sweet as honey in the mouth but bitter.
Supported by John Calvin
The covenant curse of being removed into all kingdoms of the earth, fulfilled in Jeremiah.
Supported by JFB
Hannah's song declaring the barren hath borne seven, echoed here to show the reverse judgment.
Supported by JFB
Fulfillment of the promise that enemies would treat Jeremiah well during the Babylonian captivity.
Supported by Matthew Poole, JFB
Jeremiah's deep personal distress and status as a man of strife, triggering his prayer.
Supported by Matthew Poole, JFB
Reiteration of Jeremiah's original commission promise of a protective wall against his fierce adversaries.
Supported by Matthew Henry, JFB
Parallel imagery of the sun going down at noon, signaling sudden catastrophe during prosperity.
Supported by JFB
The law concerning usury, showing Jeremiah avoided social practices that typically provoke bitter legal disputes.
Supported by Matthew Poole