Jeremiah15
New International Version
1Then the Lord said to me: “Even if Moses and Samuel were to stand before me, my heart would not go out to this people. Send them away from my presence! Let them go!
2And if they ask you, ‘Where shall we go?’ tell them, ‘This is what the Lord says: “‘Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.’
3“I will send four kinds of destroyers against them,” declares the Lord, “the sword to kill and the dogs to drag away and the birds and the wild animals to devour and destroy.
4I will make them abhorrent to all the kingdoms of the earth because of what Manasseh son of Hezekiah king of Judah did in Jerusalem.
5“Who will have pity on you, Jerusalem? Who will mourn for you? Who will stop to ask how you are?
6You have rejected me,” declares the Lord. “You keep on backsliding. So I will reach out and destroy you; I am tired of holding back.
7I will winnow them with a winnowing fork at the city gates of the land. I will bring bereavement and destruction on my people, for they have not changed their ways.
8I will make their widows more numerous than the sand of the sea. At midday I will bring a destroyer against the mothers of their young men; suddenly I will bring down on them anguish and terror.
9The mother of seven will grow faint and breathe her last. Her sun will set while it is still day; she will be disgraced and humiliated. I will put the survivors to the sword before their enemies,” declares the Lord.
10Alas, my mother, that you gave me birth, a man with whom the whole land strives and contends! I have neither lent nor borrowed, yet everyone curses me.
11The Lord said, “Surely I will deliver you for a good purpose; surely I will make your enemies plead with you in times of disaster and times of distress.
12“Can a man break iron— iron from the north—or bronze?
13“Your wealth and your treasures I will give as plunder, without charge, because of all your sins throughout your country.
14I will enslave you to your enemies in a land you do not know, for my anger will kindle a fire that will burn against you.”
15Lord, you understand; remember me and care for me. Avenge me on my persecutors. You are long-suffering—do not take me away; think of how I suffer reproach for your sake.
16When your words came, I ate them; they were my joy and my heart’s delight, for I bear your name, Lord God Almighty.
17I never sat in the company of revelers, never made merry with them; I sat alone because your hand was on me and you had filled me with indignation.
18Why is my pain unending and my wound grievous and incurable? You are to me like a deceptive brook, like a spring that fails.
19Therefore this is what the Lord says: “If you repent, I will restore you that you may serve me; if you utter worthy, not worthless, words, you will be my spokesman. Let this people turn to you, but you must not turn to them.
20I will make you a wall to this people, a fortified wall of bronze; they will fight against you but will not overcome you, for I am with you to rescue and save you,” declares the Lord.
21“I will save you from the hands of the wicked and deliver you from the grasp of the cruel.”
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