JEREMIAH 15 COMMENTARYEDITED BY GLENN PEASE

1 Then 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!

BARNES, "Cast them out of my sight - Rather, “send them out of My presence, and let them go away.” The prophet is to dismiss them, because their mediators, Moses and Samuel, whose intercession had been accepted in old times (marginal references), would intercede now in vain.

CLARKE, "Though Moses and Samuel - Moses had often supplicated for the people; and in consequence they were spared. See Exo_32:11 and following verses, Num_14:13. Samuel also had prayed for the people, and God heard him, 1Sa_7:9; but if these or the most holy men were now to supplicate for this people, he would not spare them.

Cast them out of my sight, and let them go forth - Do not bring them into my presence by your prayers; let them go forth into captivity.

GILL, "Then said the Lord unto me,.... In answer to his expostulations and entreaties, Jer_14:19, though Moses and Samuel stood before me; to pray before me, as the Targum; to make intercession for the people. Standing is a prayer gesture. The Jews say there is no standing but prayer, or that is meant when it is mentioned; See Gill on Mat_6:5. Moses and Samuel were named, because they were eminent for prayer, and had success in it, for the people of Israel. Of Moses, see Exo_32:11 and of Samuel, see 1Sa_7:9 and of both, Psa_99:6. The Arabic version reads "Moses and Aaron", but wrongly. The Palmists make use of this text to prove the intercession of saints in heaven for those on earth; but the words are only a supposition, and not a fact. The meaning is, that supposing that Moses and Samuel were alive, and made intercession for the people, their prayers would not be regarded; and such a supposition, as it suggests that they were not alive, so that they did

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not stand before him, and make intercession for Judah; wherefore this is against, and not for, the intercession of saints in heaven: yet my mind could not be towards this people; God could have no good will to them, no delight in them; could not be reconciled to them, or agree to it, that the favours asked for should be granted them, or that they should be continued in their own land; and therefore it was in vain for the prophet to solicit on their account; but, on the other hand, it is ordered as follows: cast them out of my sight; or presence; as persons loathsome and abominable, not to be borne; I cannot look upon them, or have anything to say to them, in a favourable way: and let them go forth; from my presence, from the temple, the city, and out of their own land; that is, declare that so it shall be.HENRY, "e scarcely find any where more pathetic expressions of divine wrath against a provoking people than we have here in these verses. The prophet had prayed earnestly for them, and found some among them to join with him; and yet not so much as a reprieve was gained, nor the least mitigation of the judgment; but this answer is given to the prophet's prayers, that the decree had gone forth, was irreversible, and would shortly be executed.

2. He will not admit any intercession to be made for them (Jer_15:1): “Though Moses and Samuel stood before me, by prayer or sacrifice to reconcile me to them, yet I could not be prevailed with to admit them into favour.” Moses and Samuel were two as great favourites of Heaven as ever were the blessings of this earth, and were particularly famed for the success of their mediation between God and his offending people; many a time they would have been destroyed if Moses had not stood before him in the breach; and to Samuel's prayers they owed their lives (1Sa_12:19); yet even their intercessions should not prevail, no, not though they were now in a state of perfection, much less Jeremiah's who was now a man subject to like passions as others. The putting of this as a case, Though they should stand before me, supposes that they do not, and is an intimation that saints in heaven are not intercessors for saints on earth. It is the prerogative of the Eternal Word to be the only Mediator in the other world, whatever Moses, and Samuel, and others were in this.

JAMISON, "Jer_15:1-21. God’s reply to Jeremiah’s intercessory prayer.Moses ... Samuel — eminent in intercessions (Exo_32:11, Exo_32:12; 1Sa_7:9; Psa_99:6).be toward — could not be favorably inclined toward them.out of my sight — God speaks as if the people were present before Him, along with Jeremiah.K&D 1-4, ""And Jahveh said unto me: If Moses and Samuel stood before me, yet

would not my soul incline to this people. Drive them from my face, that they go forth. Jer_15:2. And if they say to thee: Whither shall we go forth? then say to them: Thus hath Jahveh said - Such as are for death, to death; and such as are for the sword, to the 2

sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. Jer_15:3. And I appoint over them four kinds, saith Jahveh: the sword to slay and the dogs to tear, the fowls of the heaven and the cattle of the earth, to devour and destroy. Jer_15:4. And I give them up to be abused to all kingdoms of theearth, for Manasseh's sake, the son of Hezekiah king of Judah, for what he did in Jerusalem. Jer_15:5. For who shall have pity upon thee, Jerusalem? and who shall bemoan thee? and who shall go aside to ask after thy welfare? Jer_15:6. Thou hast rejected me, saith Jahveh; thou goest backwards, and so I stretch forth mine hand against thee and destroy thee; I am weary of repenting. Jer_15:7. And I fan them with a fain into the gates of the land: bereave, ruin my people; from their ways they turned not. Jer_15:8. More in number are his widows become unto me than the sand of the sea; I bring to them, against the mother of the young man, a spoiler at noon-day; I cause to fall upon her suddenly anguish and terrors. Jer_15:9. She that hath borne seven languisheth, she breatheth out her soul, her sun goeth down while yet it is day, she is put to shame and confounded; and their residue I give to the sword before their enemies, saith Jahveh."The Lord had indeed distinctly refused the favour sought for Judah; yet the command to disclose to the people the sorrow of his own soul at their calamity (Jer_15:17 and Jer_15:18) gave the prophet courage to renew his supplication, and to ask of the Lord if He had in very truth cast off Judah and Zion (Jer_15:19), and to set forth the reasons which made this seem impossible (Jer_15:20 -22). In the question, Jer_15:19, the emphasis

lies on the מאסת, strengthened as it is by the inf. abs.: hast Thou utterly or really rejected? The form of the question is the same as that in Jer_2:14; first the double question, dealing with a state of affairs which the questioner is unable to regard as being actually the case, and then a further question, conveying wonder at what has happened. געל, loathe, cast from one, is synonymous with מאס. The second clause agrees verbally with Jer_8:15. The reasons why the Lord cannot have wholly rejected Judah are: 1. That they acknowledge their wickedness. Confession of sin is the beginning of return to God; and in case of such return, the Lord, by His compassion, has vouchsafed to His people forgiveness and the renewal of covenant blessings; cf. Lev_26:41., Deu_30:2. Along with their own evil doing, the transgression of their fathers is mentioned, cf. Jer_2:5., Jer_7:25., that full confession may be made of the entire weight of wickedness for which Israel has made itself answerable. So that, on its own account, Judah has no claim upon the help of its God. But the Lord may be moved thereto by regard for His name and the covenant relation. On this is founded the prayer of Jer_15:21 : Abhor not, sc. thy people, for Thy name's sake, lest Thou appear powerless to help in the eyes of the nations; see on Jer_15:7 and on Num_14:16. נבל, lit., to treat as fools, see on Deu_32:15, here: make contemptible. The throne of the glory of God is the temple, where Jahveh sits enthroned over the ark of the covenant in the holy of holies, Exo_25:22, etc. The destruction of Jerusalem would, by the sack of the temple, dishonour the throne of the Lord. The object to "remember," viz., "Thy covenant," comes after "break not." The remembering or rememberedness of the covenant is shown in the not breaking maintenance of the same; cf. Lev_26:44. Lastly, we have in v. 22 the final motive for supplication: that the Lord alone can put an end to trouble. Neither the vain gods of the heathen (הבלים, see Jer_8:19) can procure rain, nor can the heaven, as one of the powers of nature, without power from God. אתה הוא) Thou art ,הוא is the copula between subject and predicate). Thou hast made all these. Not: the heaven and the earth, as Hitz. and Gr. would make it,

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after Isa_37:16; still less is it, with Calv.: the punishment inflicted on us; but, as אלהdemands, the things mentioned immediately before: caelum, pluvias et quidquid est in omni rerum natura, Ros. Only when thus taken, does the clause contain any motive for: we wait upon Thee, i.e., expect from Thee help out of our trouble. It further clearly appears from this verse that the supplication was called forth by the calamity depicted in Jer_15:2-5.Jer_15:1-4

Decisive refusal of the petition. - Jer_15:1. Even Moses and Samuel, who stood so far in God's favour that by their supplications they repeatedly rescued their people from overwhelming ruin (cf. Exo_17:11; Exo_32:11., Num_14:13., and 1Sa_7:9., Jer_12:17., Psa_99:6), if they were to come now before the Lord, would not incline His love towards this people. אל indicates the direction of the soul towards any one; in this connection: the inclination of it towards the people. He has cast off this people and will no longer let them come before His face. In Jer_15:2-9 this is set forth with terrible earnestness. We must supply the object, "this people," to "drive" from the preceding clause. "From my face" implies the people's standing before the Lord in the temple, where they had appeared bringing sacrifices, and by prayer invoking His help (Jer_14:12). To go forth from the temple = to go forth from God's face. Jer_15:2. But in case they ask where they are to go to, Jeremiah is to give them the sarcastic direction: Each to the destruction allotted to him. He that is appointed to death, shall go forth to death, etc. The clauses: such as are for death, etc., are to be filled up after the analogy of 2Sa_15:20; 2Ki_8:1, so that before the second "death," "sword," etc., we supply the verb "shall go." There are mentioned four kinds of punishments that are to befall the people. The "death" mentioned over and above the sword is death by disease, for which we have in Jer_14:12דבר, pestilence, disease; cf. Jer_43:11, where death, captivity, and sword are mentioned together, with Eze_14:21, sword, famine, wild beasts, and disease (דבר), and Eze_33:27, sword, wild beasts, and disease. This doom is made more terrible in Jer_15:3. The Lord will appoint over them (פקד as in Jer_13:21) four kinds, i.e., four different destructive powers which shall prepare a miserable end for them. One is the sword already mentioned in Jer_15:2, which slays them; the three others are to execute judgment on the dead: the dogs which shall tear, mutilate, and partly devour the dead bodies (cf. 2Ki_9:35, 2Ki_9:37), and birds and beasts of prey, vultures, jackals, and others, which shall make an end of such portions as are left by the dogs. In Jer_15:4 the whole is summed up in the threatening of Deu_28:25, that the people shall be delivered over to be abused to all the kingdoms of the earth, and the cause of this terrible judgment is mentioned. The Chet. זועה is not to be read זועה, but עה and is the ,זcontracted form from זעוה, see on Deu_28:25, from the rad. זוע, lit., tossing hither and thither, hence for maltreatment. For the sake of King Manasseh, who by his godless courses had filled up the measure of the people's sins, so that the Lord must cast Judah away from His face, and give it up to the heathen to be chastised; cf. 2Ki_23:26; 2Ki_24:3, with the exposition of these passages; and as to what Manasseh did, see 2 Kings 21:1-16.

CALVIN, "God again repeats what we have before observed, — that as the impieties and sins of the people had arrived at the highest pitch, there was no more

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room for pardon or for mercy: and though God seems to have rejected altogether the prayer of his servant, we are not yet to think that it was without any benefit. Jeremiah wished indeed to deliver the whole people from destruction; but he did not thus pray inconsiderately and uselessly; for he distinguished between the titular church, as they say, and the chosen seed, for he knew that many were become the degenerated children of Abraham: nor was he unacquainted with what is said in the Psalms,“Who shall dwell in thy tabernacle, and who shall stand on the mount of thy holiness?He who is innocent as to his hands, and is of a pure heart.” (Psalms 15:1)The Prophet there distinctly shews that hypocrites glory in vain, because they had a free entrance into the Temple, and sacrificed together with the faithful; for a clean heart and pure hands are required. Jeremiah no doubt fully understood this.Though then he extended his solicitude to the whole body of the people, he yet knew that there was a chosen seed. So at this day, when we pray, we ought, according to the rule of charity, to include all, for we cannot fix on those whom God has chosen or whom he has rejected; and thus we ought, as far as we can, to promote the salvation of all; and yet we know, as a general truth, that many are reprobate for whom our prayers will avail nothing; we know this, and yet we cannot point out any one as by the finger. So then the prayer of Jeremiah was not useless; but in its very form, as they say, it was not heard, for he wished the whole people to be saved; but as God had resolved to destroy the ungodly, such as were beyond the reach of hope on account of their untamable obstinacy, Jeremiah obtained only in part what he prayed for, — that God would preserve his Church, which then was in a manner hidden.But it is now said, If stand before me did Moses and Samuel, (126) my soul would not be towards this people The meaning is, that though all intercessors came forth in their behalf, they could do nothing, for God had rejected them. Moses and Samuel are here mentioned, but in another place Job and Daniel are named, and for the same reason. (Ezekiel 14:14) Moses is mentioned here, because we find that he offered himself, and wished to be, an anathema for his people.“Blot me out of the book of life, or spare this people.” (Exodus 32:32)As then God’s wrath had been so often pacified by Moses, he is here mentioned; for when it was all over with the people, he delivered them as it were from eternal death, and this was well and commonly known to the Jews. As to Samuel, we know how celebrated he was, and that God had been often pacified by him for the preservation of the whole people; but at length, when he prayed for Saul, God did indeed restrain his immoderate zeal, and forbade him to pray any more, (1 Samuel 16:1) and yet he ceased not to pray. As then there was so great a fervor in Samuel, that he in a manner struggled with God, he is here joined with Moses: “If, then,

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stand before me did these two, my soul, or my heart, would be alienated from this people, for I shall be no more pacified towards them.”But he speaks of the perverse multitude, which had so often wilfully sought their own destruction; for, as it has appeared elsewhere, the people had never been rejected; and yet we must distinguish between the chaff and the wheat. Judea was, as it were, the threshing — floor of God, on which there was a great heap of chaff, for the multitude had departed from true religion; and there were a few grains found hid in the rubbish. Hence the heart of God was not towards the people, that is, towards the degenerated children of Abraham, who were proud only of their name, while they were covenant — breakers; for they had long ago forsaken the true worship of God and all integrity. Therefore the heart of God was not towards them. At the same time he preserved, in a wonderful and in a hidden manner, a remnant.Now this passage teaches us what James also mentions, that the prayer of the righteous avails much with God; and he brings forward the example of Elijah, who closed heaven by his prayer, so that it rained not for a long time; and who afterwards opened heaven by his prayer, so as to obtain rain from God. (James 5:16) He hence infers that the prayers of the righteous avail much, not only when they pray for themselves, but also when they pray for others; for Elijah had no particular regard for himself, but his object was to gain relief for the whole people. It is indeed certain that the intercession of the saints is highly appreciated by God; and hence it is that we are bidden winingly and freely to make known to one another our necessities, so that we may mutually help and pray for one another. But we must at the same time observe, that they who think themselves to be commended to God by others in their prayers, ought not on that account to become more secure; for it is certain, that as the prayers of the faithful avail the members of Christ, so they do no good to the ungodly and the hypocrites. Nor does God indeed bid us to acquiesce in the confidence, that others pray for us, but bids every one to pray, and also to join their prayers with those of all the members of the ChurJeremiah Whosoever then desires to profit by the prayers of the saints must also pray himself.It is true, I allow, that the prayers of the saints sometimes benefit even the ungodly and aliens; for it was not in vain that Christ prayed,“Father, forgive them, for they know not what they do,” (Luke 23:34)nor did Stephen pray in vain when he offered up a similar prayer,(Acts 7:60) and I am disposed to agree with what Augustine says, that Paul, among others, was the effect of Stephen’s prayer. (Serm. 1, de Sanctis) But I am speaking now of what we must do when we find that we are helped by the prayers of the saints, that is, that we are strenuously to perform our part, and strive to shew for our brethren the same solicitude and care as we expect from them. It is then certain beyond a doubt, that each is not only heard when he prays for himself, but that the prayers of the saints avail in behalf of others.

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But extremely ridiculous are the Papists, who apply this passage to dead saints: Moses and Samuel, they say, were dead, when God declared what is here said; it is then true that they prayed. The inference is worthy of such teachers, which is as good as the braying of an ass. There is here a supposition made, as though God did say, “If Moses and Samuel were now alive and interceded for them, I would yet remain implacable.” But Ezekiel mentions Daniel, who was then living, and he names also Job. We hence see that he makes no distinction between the dead and the living. Therefore the Papists are extremely foolish and stupid when they thus idly prate that the dead pray for the living, on the ground of what is here said of Moses and Samuel. It is not then worthwhile to refute this ignorant assertion, as it vanishes almost of itself: a brief warning, lest ally one should be deluded by such a cavil, is sufficient. (127)He afterwards bids the Prophet to east away the people; cast them away, or banish them, he says, from my presence He doubtless speaks here in a strong manner, “Let them be gone from me.” But yet God shews what he had commanded his Prophet; as though he had said, “Fulfil thou thine office, remember what burden I have laid on thee.” Jeremiah had been ordered to denounce exile on the people? he was the herald of divine vengeance. As then he sustained this office, it was his duty to execute the commission which God had given him. We now then apprehend what these words mean, cast them away (128)But we must again notice here what we have before seen, — that God commends the efficacy of prophetic doctrine, according to what has been said,“I set thee over nations and kingdoms, to plant and to root up, to build and to destroy,” (Jeremiah 1:10)Then God intimates, that so great a power would be in the mouth of his servant, that though the Jews mocked at his predictions, as if they were vain threatenings to frighten children, they would yet be like thunderbolts; so that Jeremiah would drive away the people, as though he was furnished with a large army and great forces, according to what Paul declares, — that he had power given him to cast down every height that exalted itself against Christ. (2 Corinthians 10:5) As then God claims so great an authority for his prophetic doctrine, when threatening the unbelieving with punishment, let us know that the same extends to all the promises of salvation. Therefore, whenever God offers grace to us by the gospel, and testifies that he will be propitious to us, let us know that heaven is in a manner open to us; and let us not seek any other ground of assurance than his own testimony: and why? because as to the prophets was given the power of binding and loosing, so now the same power is given to the Church, that is, to invite all to be saved who are as yet healable, and to denounce eternal ruin on the reprobate and the obstinate in their wickedness, according to what is said by Christ,“Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye

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shall loose on earth shall be loosed in heaven.” (Matthew 16:19)For he gave his Apostles the power not only of binding, but also of loosing. And Paul, after having spoken in high terms of the former power, adds,“When your obedience shall be accomplished,”(2 Corinthians 10:6)as though he had said, that the gospel was not preached only for this end, to pronounce death on the reprobate, but that it was also a pledge of salvation to all the elect, to them who embraced by true faith the promises offered to them.(lang. cy) Pe savai Moses a Samuel o’m blaen.This is the Hebrew, word for word. Both the Septuagint and the Vulgate retain the singular number of the verb; but they are not grammatically correct. — Ed.“This passage fully proves that departed saints do not intercede for us; for it evidently implies that Moses and Samuel did not then stand before the Lord in behalf of Israel or of any in Israel.”— Ed.Send them from my presence, and let them go forth:2.And it shall be, when they say to thee, “Where shall we go forth?” that thou shalt say to them — Thus saith Jehova, — “Those for death, to death; And those for the sword, to the sword; And those for the famine, to the famine; And those for captivity, to captivity.”It is observed by Venema and Blaney, that “death” was that by pestilence. See Jeremiah 14:12, Jeremiah 18:21. Some were destined for death by pestilence, to this they were to go forth: and so as to the other evils.The Rabbis say that there are gradations in the evils mentioned here: death by pestilence is the less grievous than the sword; the sword than the famine; the famine than captivity; the last being more grievous than all the other evils. See 2 Samuel 24:13; Lamentations 4:9; and Leviticus 26:39. The “sword” being the principal weapon, is put here for any violent death inflicted by enemies. — Ed. COFFMAN, "Verse 1JEREMIAH 15JEREMIAH'S SECOND PERSONAL LAMENT

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Of course, the first nine verses of this chapter, especially the first four, continue the thought of the last chapter. Henderson suggested the following chapter divisions:[1] Judah had sinned beyond the possibility of God's averting their punishment (Jeremiah 15:1-4); continued prophecy of Judah's destruction (Jeremiah 15:5-9); beginning of Jeremiah's lament (Jeremiah 15:10-11); destruction of Judah inevitable (Jeremiah 15:12-14); Jeremiah's discouragement and denial of his commission (Jeremiah 15:15-18); God's command to Jeremiah with promises contingent upon his obedience (Jeremiah 15:19-21).Jeremiah 15:1-4GOD'S NEGATIVE ANSWER TO JUDAH'S PLEA"Thus said Jehovah unto me, Though Moses and Samuel stood before me, yet my mind would not be toward this people: cast them out of my sight, and let them go forth. And it shall come to pass when they say unto thee, Whither shall we go forth? then thou shalt tell them, thus saith Jehovah: Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for captivity, to captivity. And I will appoint over them four kinds, saith Jehovah: the sword to slay, and the dogs to tear, and the birds of the heavens, and the beasts of the earth to destroy. And I will cause them to be tossed to and fro among all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, king of Judah, for that which he did in Jerusalem.""Moses and Samuel ..." (Jeremiah 15:1). These were historical heroes of the Jewish people, who, upon serious occasions of Israel's rebellion against the Lord, had interceded for them, praying for their forgiveness; and there were several examples of this in the Old Testament. (Exodus 32:11-14,30-34; Numbers 24:13-23; Deuteronomy 9:18-20,15-29; 1 Samuel 7:5-9; 12:19-25; and Psalms 99:6-8). However, the sad message here is that even the intercession of such intercessors as Moses and Samuel would be of no avail whatever in the present extremity of Judah's total apostasy and rebellion.We find no agreement with Thompson who thought that Jeremiah might have mentioned Moses and Samuel here, "because he saw in those two men a pattern of his own ministry; for he was in that succession of prophets `like unto Moses' (Deuteronomy 18:9-33)."[2] However, the Bible has no mention of a succession of "prophets" (plural) like unto Moses, but speaks of "The Prophet Like unto Moses," a reference to Jesus Christ and to no other!The perversion of this prophecy through Moses mentioned here is a favorite device of critics, but it stands upon no authority whatever."Let them go forth ..." (Jeremiah 15:1). The meaning of this was extensive: "Cast them out of my sight, and let them go forth. Do not bring them into my presence by your prayers; let them go forth into captivity."[3] The meaning is further elaborated

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in the next verse. Feinberg's rendition of Jeremiah 15:2-4 here is excellent:"Those destined for death, to death;those for the sword, to the sword;those for starvation, to starvation;those for captivity, to captivity.I will send four kinds of destroyers against them, saith the Lord, The sword to kill, and the dogs to drag away, and the birds of the air and the beasts of the field to devour and destroy."[4]"Because of Manasseh, the son of Hezekiah, king of Judah ..." (Jeremiah 15:4). "The name of the pious father intensifies the horror at the wickedness of the son."[5]It might appear from this that the invasion and captivity of Judah were the consequences of Manasseh's wicked reign; but it was not that reign alone that resulted in such disasters. "It was because the people persevered in that wickedness."[6] They resented and disapproved of Josiah's reforms; as soon as Jehoiachim came to the throne, they heartily supported that wicked king's campaign to restore all of the idolatrous trappings of Manasseh's evil reign; and, when Jeremiah's magnificent prophecies appeared to be a hindrance to such a resurgence of paganism, they plotted to kill Jeremiah. It was all of that, plus the deliberate preference of the great majority of Israel for the licentious rites of idolatry far over above the righteous government of the Lord that led to their eventual destruction and the deportation of a remnant.COKE, "Jeremiah 15:1. Then said the Lord, &c.— This is the answer of the Lord to the fervent prayers of Jeremiah in the last chapter: "If Moses and Samuel," saith he, "could revive, and unite in their intercessions for this people, those two men, my faithful servants, heretofore so prevalent with me, could not change my resolution." Jeremiah may be here considered as in the temple, at the head of an humble people, asking mercy for them. The Lord dismisses them with a severity whereof we have few examples in Scripture. See Ezekiel 14:14; Ezekiel 14:16. By death, in the next verse, is meant the mortality occasioned by the drought and dearth; and accordingly we may render it, Such as are for the mortality, to the mortality. WHEDON. "Verses 1-9JEREMIAH’S PRAYER REFUSED, Jeremiah 15:1-9.Here again we have an example of unfortunate chapter division. The connexion between the last verses of the preceding chapter and the opening portion of the

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present chapter is most intimate. To break it by one of the great chapter divisions is misleading. In the concluding portion of the preceding chapter the prophet’s prayer is urgent and importunate; here we have a still more emphatic refusal.TRAPP, "Verse 1Jeremiah 15:1 Then said the LORD unto me, Though Moses and Samuel stood before me, [yet] my mind [could] not [be] toward this people: cast [them] out of my sight, and let them go forth.Ver. 1. Then said the Lord unto me.] In answer to my prayer he replied, Thou hast well prayed, sed stat sententia, I am set, I am inexorable.Though Moses.] That chancellor of heaven, as one calleth him; who not only "ruled with God," but overruled. [Exodus 32:11-14,Numbers 14:19-20]And Samuel.] A mighty man likewise in prayer. See 1 Samuel 7:9, called therefore Pethuel, as some think, [Joel 1:1] that is, a God persuader. These two were famous in their generations for hearty love to, and prayers for, that rebellious people, and did much for them. But, so the case now stood, if these favourites were alive, and should intercede their utmost for them, it should avail nothing. See Ezekiel 14:14.Yet my mind could not be to this people.] This is spoken after the manner of men -q.d., I am implacably enraged, I am unchangeably resolved against them.Cast them out of my sight.] Tell them that I have utterly rejected them, and I will ratify and realise thy speeches. See on Jeremiah 1:10.And let them go forth.] Or, Let them be gone - q.d., I am the worse to look upon them.ELLICOTT, " (1) Then said the Lord unto me.—With a bold and terrible anthropomorphism, the prophet again speaks as if he heard the voice of Jehovah rejecting all intercession for the apostate people. The passage reminds us of the mention of Noah, Daniel, and Job, in Ezekiel 14:14, as “able to deliver their own souls only by their righteousness.” Here Moses (Exodus 32:11; Numbers 14:13-20) and Samuel (1 Samuel 7:9; 1 Samuel 12:23) are named as having been conspicuous examples of the power of the prayer of intercession.Cast them out of my sight.—i.e., from my presence, from the courts of the Temple which they profane. That would be the answer of Jehovah, even if Moses and Samuel “stood before Him” (the phrase, as in Jeremiah 35:19, has a distinctly liturgical meaning), ministering in the Courts of the Temple.PETT, "Verses 1-9

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YHWH’s Response To Jeremiah’s Plea Is Of The Absolute Certainty And Awfulness Of The Coming Judgment (Jeremiah 15:1-9).In the face of Jeremiah’s plea YHWH now makes clear that nothing can now stop His judgment from coming. Even though those two great intercessors Moses and Samuel were to pray for them it would be of no avail. (Compare for this Exodus 32:11-13; Numbers 14:13-20; 1 Samuel 7:8-9; 1 Samuel 12:23). Whatever is their allotted end must now come upon them, with the result that Judah will be ‘tossed to and fro among all the kingdoms of the earth’ as though they were a ball being tossed around in training. And all this was because of what Manasseh did in Jerusalem. It must not, however be thought that it was all because of one man. The point is rather that the nation had responded to Manasseh gladly, following his lead assiduously. It was what resulted from the people as a result of what Manasseh did that was the root cause of the problem. Had Manasseh been alone in his sin the situation would not have arisen. That is why Jeremiah then makes clear that it is the people as a whole who have rejected YHWH, and because of whom this judgment is necessary. For as YHWH explains, although He had made every effort to bring them back to Himself by various methods, all had failed. Whatever He had done to them they had not returned from their ways. That is why wholesale death and captivity was the only possible answer.Jeremiah 15:1‘Then YHWH said to me,“Though Moses and Samuel stood before me,Yet my mind would not be toward this people,Cast them out of my sight,And let them go forth.”YHWH has twice told Jeremiah not to pray for good for Judah any more (Jeremiah 7:16; Jeremiah 14:11). Now He explains that even if Moses and Samuel were to intercede for them in His very Dwellingplace (to stand before God’ was to approach Him in His Dwelling place, either the Tabernacle or the Temple) His mind would not turn favourably towards His people. Jeremiah was thus, as it were, to cast them out of His sight (out of the Temple where they were no longer welcome), and to cause them to go forth from the land.Moses and Samuel were seen as the two great intercessors who had prevailed in prayer for God’s people when they had least deserved it (see Psalms 99:6):· Moses at the time of the worship of the golden calf when YHWH had proposed destroying the people and beginning again (Exodus 32:11-13) and then when the

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people had rejected the advice of the two scouts, Joshua and Caleb, about obeying YHWH and going ahead with the invasion of Canaan, when His proposal had been the same.· Samuel in the face of the invasion by the Philistines (1 Samuel 7:8-9), and then when the people had rejected YHWH as their King because they wanted a human being to fight their battles for them (1 Samuel 12, especially Jeremiah 15:19-21).But even these great intercessors could not have helped Judah in their present predicament. Their corporate sin was a sin too far. YHWH’s mind had thus turned away from them and He wanted them cast out, both from the Temple and from the land, as He had warned would be the case in Numbers 18:25; Numbers 18:28.BI, "Though Moses and Samuel stood before Me, yet My mind could not be towards this people.Righteousness, the strength of nationsIt is of great importance that we distinguish between communities, and the individuals of which communities are composed. When the whole human race shall be gathered before the tribunal of Christ, every man will receive the recompense due to his actions whilst on earth. But nations cannot be judged or punished as nations; so if God is to mark His sense of the evil wrought by communities in their collective capacity, it must be by present retribution. Accordingly we have full testimony given from Scripture and from experience, that although, in the ordinary course of Divine judgment, individuals are not in this life dealt with according to their actions, yet communities may expect to prosper or decline according as they resist or submit to the revealed will of God. The national character must be determined by the character of the majority; and when this character is so debased that the national punishment can no longer be delayed, there may be numbers influenced by a holy and unaffected piety, and warm love of God. And can these faithful ones be instruments in averting or mitigating wrath? Or if they cannot prevail for the deliverance of others, will they not at least be saved from all share in the coming disaster? These are interesting questions; and the best answer can be drawn from the words of our text. Moses and Samuel are supposed to stand forth as pleaders for the land; they are too late—pleading is in vain. Still it is evidently implied that at a less advanced stage in national guilt the intercession would have been of avail. Then, moreover, a distinction is evidently drawn between a guilty people and such advocates as Moses and Samuel. The people are to be “cast out”; but we are left to infer that such as Moses and Samuel would not share to the full extent in the national disaster. Let us look more closely into these points. Call to mind that remarkable portion of Holy Writ in which Abraham is represented as pleading for Sodom. If the city would have been spared had these ten righteous lived within its walls, there is incontrovertible proof that godly men are the salt of the earth, and may often be instrumental in preserving communities from utter desolation. It was not without a very emphatic meaning that Christ styled His disciples “the salt of the earth.” By their mere presence in the midst of ungodly men, and yet more, by their prayers and intercessions, may the righteous often arrest vengeance and prevent the utter ruin of a country. The wicked know nothing of their obligations to the righteous. In general, they despise or hate the righteous—either accounting them fools, or galled by the reproof conveyed by their example. If they had what they wish,

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they would remove the righteous from amongst them, reckoning that they should then have greater freedom in pursuing their schemes, or enjoying their pleasures. And little do they think that these very objects of their scorn and dislike may be all the while their best guardians and benefactors; turning aside from them evils by which they might be otherwise rapidly overtaken, and procuring for them a lengthened portion of Divine patience and forbearance. Little do they think that the worst thing possible for their country and themselves is when there is a rapid diminution in the number of the righteous; every good man who dies and leaves no successor being as a practical withdrawal from that leaven which alone stays the progress of the universal decomposition. Now we have reached the point at which piety ceases to have power in averting evil from others. What does it, then, do for the pious themselves? Intercession time has gone—the judgment time has come; and every man must be dealt with according to his own character. But if righteousness then lose its power to avail with God for others, besides its possessors; and if on this account the righteous may well shrink from such seasons, yet it appears certain that righteousness is as acceptable as ever to God, and that therefore the righteous have nothing to fear individually for themselves. Come plague! come depopulation! if thou art indeed a devoted, consistent servant of God, they shall not touch thee till the time has come which has been fixed by thy merciful Father! “A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee.” The funeral procession may wend often from their doors, bearing away (it is melancholy to think) those for whose salvation they have long prayed, and for whom they have daily sought a further day of grace; but they themselves shall be unassailed till the day which, in any case, God had fixed for their entry into rest; and thus shall the pestilence, whose ravages in their households did but fit them for higher glory, do only the part of common sickness in freeing them from a corruptible body. And, therefore, may those in whose hearts is “the fear of the Lord,” hear without trepidation what God says about bringing His sore judgments on a land. There are two very important considerations suggested by the subject we have thus endeavoured to discuss.1. We wish you to observe that he who serves God, serves his country best.2. We ask you to observe that whatever the advantages which a man derives from having pious relatives, there is a point at which those relatives can afford him no help. (H. Melvill, B. D.)

Intercessory prayerI. Intercessory prayer is an exercise of great value.

1. As developing our love to man. Interesting ourselves in his trials, seeking to save him from his sins.2. As carrying out the Divine precepts. In the spirit of Christ, in the fellowship of life.3. As following after noble examples.4. As obtaining great blessings for others.

II. Intercessory prayer can be offered only by good men.1. He must not be under the sin against which he prays.

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2. He should know by experience the value of the blessing he craves for another.3. He must be willing to join effort with prayer.

III. Intercessory prayer has some limitations even when offered by the best of men. This is evident—1. From Scripture.2. From observation.

IV. Intercessory prayer is a grand distinction and provision of the Gospel. We have—1. The best of intercessors (Heb_7:25). In office, sympathy, work, influence.2. Praying for the best of blessings. Salvation, preservation, comfort, glory.3. Taking up the ease of every soul that trusts Him.4. Always successful. (W. Whale.)

Intercession rejectedThe Hebrews had justly a very high opinion of Moses. How proudly they boasted, “We are the disciples of Moses!” As the late Dr. R.W. Dale has pointed out, “More than Luther is to Germany, more than Napoleon is to France, more than Alfred, or Elizabeth, or Cromwell, or WilliamIII. is to England, Moses was to the Jewish people—prophet, patriot, warrior, lawgiver, all in one.” Yet even so great a servant of God as Moses together with the famous seer Samuel, would avail nothing in intercession for the Jews at this time. My mind, saith the Lord, could not be toward this people.

2 And 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.’

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CLARKE, "Whither shall we go forth? - Such as are for death, to death -Some shall be destroyed by the pestilence, here termed death. See Jer_18:21. Others shall be slain by the sword in battle, and in the sackage of cities. Others shall perish by famine, shall be starved to death through the mere want of the necessaries of life; and the rest shall go into captivity. There shall be different sorts of punishments inflicted on them according to the nature of their transgressions. Some shall be punished in one way, and some in another.

GILL, "And it shall come to pass, if they say unto thee,.... As doubtless they will, when this message is brought to them: whither shall we go forth? in a jeering scornful manner, not believing that this would be their case: then thou shall tell them, thus saith the Lord, such as are for death, to death; such as were appointed to death, or to die by the pestilence, which is often signified by death; they shall go forth unto it; or it shall meet them, and seize upon them, and take them away: and such as are for the sword, to the sword; who are appointed to die by the sword of the enemy, into whose hands they should fall by attempting to escape out of the city, shall perish by it: and such as are for the famine, to the famine; such as are appointed to die by that, shall die of it in the city, where they shall be besieged, and not be able to get out to fetch in any provisions, and where none can be brought, because of the enemy: and such as are for the captivity, to the captivity; such as are spared from the pestilence, sword, and famine, and are designed to be carried captive into a strange land, shall be taken and carried thither; nor will it be in their power, or in any other's, to hinder any of the above things, to which they are appointed of God. According to the Jews, the latter of these is more grievous than the former; as the sword than death, and famine than the sword, so captivity than them all (w).

HENRY, "He condemns them all to one destroying judgment or other. When God casts them out of his presence, whither shall they go forth? Jer_15:2. Certainly nowhere to be safe or easy, but to be met by one judgment while they are pursued by another, till they find themselves surrounded with mischiefs on all hands, so that they cannot escape; Such as are for death to death. By death here is meant the pestilence (Rev_6:8), for it is death without visible means. Such as are for death to death, or for the sword to the sword; every man shall perish in that way that God has appointed: the law that appoints the malefactor's death determines what death he shall die. Or, He that is by his own choice for this judgment, let him take it, or for that, let him take it, but by the one or the

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other they shall all fall and none shall escape. It is a choice like that which David was put to, and was thereby put into a great strait, 2Sa_24:14. Captivity is mentioned last, some think, because the sorest judgment of all, it being both a complication and continuance of miseries. That of the sword is again repeated (Jer_15:3), and is made the first of another four frightful set of destroyers, which God will appoint over them, as officers over the soldiers, to do what they please with them. As those that escape the sword shall be cut off by pestilence, famine, or captivity, so those that fall by the sword shall be cut off by divine vengeance, which pursues sinners on the other side death; there shall be dogs to tear in the field to devour. And, if there be any that think to outrun justice, they shall be made the most public monuments of it: They shall be removed into all kingdoms of the earth (Jer_15:4), like Cain, who, that he might be made a spectacle of horror to all, became a fugitive and a vagabond in the earth.JAMISON, "death — deadly plague (Jer_18:21; Jer_43:11; Eze_5:2, Eze_5:12; Zec_

11:9).

CALVIN, "He now confirms the previous sentence, If they shall say, Whither shall we go forth? then shalt thou say to them, Those for death, to death; those for the sword, to the sword; those for the famine, to the famine; those for exile, to exile; as though he had said, “In vain do they complain of their own miseries.” For God, no doubt, had in view the clamorous complaints which prevailed everywhere among the people on account of their very heavy calamities. Thus indeed were hypocrites wont to do; for whenever God spared them, they haughtily insulted the prophets, and boastingly alleged their subsidies and fortresses; but when God’s hand pressed hard on them, they became very eloquent in their complaints: “Alas! how far will God go at length? is there to be never an end? and what does all this mean? why does he so severely afflict us? and why does he not at least relieve us in some measure from our ntiseries?” As then the hypocrites were so querulous in their calamities, God anticipates all these expostulations, and says, “If they say to thee, ‘Where shall we flee?’ say to them, ‘Either to death, or to famine, or to the sword, or to exile;’ it is all one with God, and it matters not; for there is no hope of mercy for you any longer, since God has rejected you: know then that it is all over with you, for there is no deliverance for you from God: either the sword, or famine, or some other kind of death will overtake you; ye are in every way past hope.” TRAPP, "Jeremiah 15:2 And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD Such as [are] for death, to death; and such as [are] for the sword, to the sword; and such as [are] for the famine, to the famine; and such as [are] for the captivity, to the captivity.Ver. 2. If they say unto thee.] As they will be apt enough to do in a jeer.Such as are for death,] i.e., For the pestilence commonly called mortality, because it is so deadly a disease. Those at Genoa have lately found it so. And yet it is here reckoned first, as the least and tightest of all the four threatened judgments, which must needs be bad enough when the pest is the best of them all. The Turks shun not

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the company of those that have the plague, but pointing upon their foreheads, say it was written there at their birth when they should die, and of what disease. These in the text could as little avoid the deaths they were assigned to, as Aeschylus the tragedian could his being knocked on the head. For whenas he was foretold that he should die with a stroke coming from above, he shunned houses, and was wont to remain in the open air, but he was killed by a tortoise falling from the mouth of an eagle upon his bald head, mistaken for a stone. (a)

PETT, "Jeremiah 15:2“And it will come about that, when they say to you, ‘Where shall we go forth?’, then you will tell them,”“Thus says YHWH,Such as are for death, to death,And such as are for the sword, to the sword,And such as are for the famine, to the famine,And such as are for captivity, to captivity.”Nor was their casting out to be a pleasant experience, for it was intended to teach them a salutary lesson. Thus when they asked, ‘where will we go forth’ the reply was not in respect of their geographical destination, but in terms of the fates that awaited them. Those destined for a quick death through some means, would die. Probably pestilence was mainly in mind for pestilence, sword and famine are regularly mentioned together (Jeremiah 14:12; Jeremiah 21:6-7; Jeremiah 21:9; Jeremiah 24:10; and often. See also Job 27:15). Those who were destined to die by the sword would die by the sword. Those who were destined to waste away in the famine, would waste away in the famine. And those who were destined for captivity would go into 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. 18

BARNES, "Kinds - literally, as the margin, i. e., classes of things. The first is to destroy the living, the other three to mutilate and consume the dead.

To tear - literally, “to drag along the ground.” It forcibly expresses the contumely to which the bodies of the slain will be exposed.

CLARKE, "I will appoint over them four kinds - There shall appear four instruments of my justice.

1. The sword to slay.2. The dogs to tear what is slain.3. The fowls of the heaven to feed on the dead carcasses. And,4. The wild beasts to destroy all that the fowls have left.

GILL, "And I will appoint over them four kinds, saith the Lord,.... Or four families (x), and these very devouring ones; that is, four sorts of punishment; and so the Targum, "four evil punishments;'' which are after mentioned. These are represented as under God, and at his beck and command; servants of his, that go and come at his pleasure, and do his will; and as being over men, and having power and authority to kill and to destroy by a divine commission: the sword to slay: the first and chief of the four families or punishments, which had a commission from the Lord to sheath itself in his people, the Jews; even the sword of the enemy, the Chaldeans, drawn against them by a divine order and appointment: and the dogs to tear; the carcasses of those that are slain with the sword: or "to draw" (y); as the word signifies; it being the usual way of dogs to draw and drag the flesh about they are feeding on; this is another of the four families, and a very voracious one it is: and the fowls of the heaven, and the beasts of the earth, to devour and destroy; or "to eat, and to corrupt", the bodies of those that are slain by the sword. The meaning is, that such should not have a burial, but should be the food of fowls and wild beasts: these are the other two destroying families, which have their commission from the Lord for such service.

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JAMISON, "appoint — (Lev_26:16).kinds — of punishments.

CALVIN, "Jeremiah proceeds with the same subject. He said yesterday that the people were no longer cared for by God, and so that nothing remained for them but in various ways to perish, and that the last punishment would be exile. He now confirms the same thing, and says, that God would prepare against them ravenous birds as well as wild beasts, the sword and dogs (129) as though he had said, that all animals would be hostile to them, and be the executioners of God’s vengeance.Some render the verb פקד,pekod, to visit, but improperly, as I think; for they must give this version, “I will visit four families upon them;” but there is no sense in this, nor can any sense be elicited from it. The meaning most suitable here is to set over, (130) “I will set over them four kinds;” which he calls “four families.” And there is to be understood here a contrast: as they thought it hard to obey God, they were now to have over them dogs and wild beasts, and the birds of the air, and the sword. The meaning is, that there would be no end to God’s vengeance, and to various punishments, until the Jews were wholly destroyed. He further intimates, that he would have in readiness many to execute his wrath, as he had all creatures under his control. As then he would employ in his service dogs, and birds, and animals, as well as men, it behoved the Jews to feel assured that they in vain had recourse to this or that refuge. We indeed know that men impiously confine the power of God, both with regard to their salvation and the punishment of their sins, for when he passes by any evil they think that they have escaped, and promise themselves impunity, as though God indeed were not able every moment to inflict many and various scourges. This then is the reason why the Prophet speaks here of four kinds of judgments. It follows —And I will commission against them four species.But the best rendering is that of Calvin, which is also adopted by Venema. I give the following version —And I set over them four kinds, saith Jehovah, — The sword to kill, and dogs to drag about, And the bird of heaven and the beast of the earth To devour, and to pull to pieces.The “devouring” refers to “the beast of the earth,” and the “pulling to pieces” to the bird of heaven, according to the usual style of the Prophets, the order being reversed. — Ed. ELLICOTT, " (3) Four kinds.—The sword, as the direct instrument of death, is followed by those that follow up its work, the beasts and birds of prey that feed on the corpses of the slain. The latter feature has naturally been from the earliest stages of human history the crowning horror of defeat. So Homer, Il. i. 4 :—

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“And many mighty souls of heroes sentTo Hades, and their bodies made a preyTo dogs and to all birds.”PETT, "Jeremiah 15:3“And I will appoint over them four kinds, the word of YHWH,The sword to slay, and the dogs to tear,And the birds of the heavens, and the beasts of the earth,To devour and to destroy.”Furthermore YHWH had appointed four kinds of executioners, the sword to slay, the dogs to tear at the carcasses (as they had that of Jezebel - 2 Kings 9:35-36), the scavenger birds to peck at the remains, and the beastly scavengers to finish off what was left. Nothing was seen as worse by people of that time than to have one’s body a prey to scavengers after death (see 2 Samuel 21:10; Ezekiel 39:17-20; compare 1 Samuel 31:12), but that was to be the fate of Judah.

4 I will make them abhorrent to all the kingdoms of the earth because of what Manasseh son of Hezekiah king of Judah did in Jerusalem.

BARNES, "To be removed - Rather, “to be a terror.”Because of Manasseh the son of Hezekiah - The name of the pious father intensifies the horror at the wickedness of the son.CLARKE, "I will cause them to be removed into an kingdoms of the earth -

This seems to have respect to the succeeding state of the Jews in their different generations; and never was there a prophecy more literally fulfilled; and it is still a standing monument of Divine truth. Let infidelity cast its eyes on the scattered Jews 21

whom it may meet with in every civilized nation of the world; and then let it deny the truth of this prophecy, if it can. The Jews are scattered through every nation, and yet are not a nation; nor do they form even a colony on any part of the face of the earth. Behold the truth and the justice of God!

GILL, "And I will cause them to be removed into all kingdoms of the earth,.... Not only into Babylon, but into other countries; which has had its full accomplishment in this their last captivity by the Romans: or "I will give them for a commotion" (z); shaking and trembling; they shall be like Cain, fugitives and vagabonds, and be in fear and trembling everywhere, for what is, or is about to come upon them: or "for horror unto all kingdoms" (a); all that see the calamities and judgments that come upon them will be struck with dread and horror, plainly seeing the hand of the Lord in them: because of Manasseh the son of Hezekiah king of Judah; because of the idolatry and murder committed by him; and which were the more aggravated, by having so good a parent, and so religious an education, and by his high office and dignity as king of Judah; and though these sins were personally forgiven him, yet, being imitated and continued in by the Jews, captivity is threatened them. The Targum is, "because they turned not (or were not converted) as Manasseh;'' and so in the Talmud (b), because Manasseh repented, and they did not; but this sense the words will not bear, because of what goes before, of which these are a reason; and because of what follows after, which are connected with them: for that which he did in Jerusalem; the innocent blood he shed there, and the idolatrous worship he there set up; even where the temple was, the place of God's worship, and which was the metropolis of the nation, and so set an example, which must influence the whole country.

HENRY 4-7, " What the sin was upon which this severe sentence was grounded. 1. It is in remembrance of a former iniquity; it is because of Manasseh, for that which he did in Jerusalem, Jer_15:4. What that was we are told, and that it was for it that Jerusalem was destroyed, 2Ki_24:3, 2Ki_24:4. It was for his idolatry, and the innocent blood which he shed, which the Lord would not pardon. He is called the son of Hezekiah because his relation to so good a father was a great aggravation of his sin, so far was it from being an excuse of it. The greatest part of a generation was worn off since Manasseh's time, yet his sin is brought into the account; as in Jerusalem's last ruin God brought upon it all the righteous blood shed on the earth, to show how heavy the guilt of blood will light and lie somewhere, sooner or later, and that reprieves are not pardons. 2. It is in consideration of their present impenitence. See how their sin is described (Jer_15:6): “Thou hast forsaken me, my service and thy duty to me; thou hast gone backward into the ways of contradiction, art become the reverse of what thou shouldst have been and of what God by his law would have led thee forward to.” See how the impenitence is described (Jer_15:7): They return not from their ways, the ways of their own hearts, into the ways of God's commandments again. There is mercy for those who have turned aside if they will

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return; but what favour can those expect that persist in their apostasy?What the sentence is. It is such as denotes no less than an utter ruin.1. God himself abandons and abhors them: My mind cannot be towards them. How can it be thought that the holy God should have any remaining complacency in those that have such a rooted antipathy to him? It is not in a passion, but with a just and holy indignation, that he says, “Cast them out of my sight, as that which is in the highest degree odious and offensive, and let them go forth, for I will be troubled with them no more.”

JAMISON, "cause ... to be removed — (Deu_28:25; Eze_23:46). Rather, “I will give them up to vexation,” I will cause them to wander so as nowhere to have repose [Calvin]; (2Ch_29:8, “trouble;” Margin, “commotion”).

because of Manasseh — He was now dead, but the effects of his sins still remained. How much evil one bad man can cause! The evil fruits remain even after he himself has received repentance and forgiveness. The people had followed his wicked example ever since; and it is implied that it was only through the long-suffering of God that the penal consequences had been suspended up to the present time (compare 1Ki_14:16; 2Ki_21:11; 2Ki_23:26; 2Ki_24:3, 2Ki_24:4).CALVIN, "Jeremiah speaks now of exile. He had hitherto spoken of the sword and famine, and mentioned also other punishments, that their carcases would be dragged about by dogs, and also devoured by wild beasts and ravenous birds; but he now refers to one kind of punishment only — that God would drive them into exile. And he seems to have taken these words from Moses, for so he speaks in Deuteronomy 28:0, except that ו, vau, is placed before ע, ain, in the word “commotion,” but such a change is common. In other respects there is a perfect agreement.I will set them, he says, for a commotion to all the kingdoms of the earth; that is, I will cause them to wander in constant fear and trembling. He amplifies the grievousness of exile by the circumstance that they should have no safe rest. They who leave their country for exile do at least find some corner where they take breath; but God declares that the Jews would be everywhere unsettled and wanderers, so that no place would receive them. And hence God’s vengeance became more fully manifest, for these miserable men never found an asylum when scattered through various countries. Though they had habitations in those parts allotted to them by the king of Babylon, they were yet everywhere without any rest. It was not therefore in vain that Moses threatened them with such a punishment, nor was it to no purpose that Jeremiah repeated what had been said by Moses. (131)He adds the cause, On account of Manasseh But Manasseh was now dead, why then did God transfer the vengeance which he merited to posterity? And this seems inconsistent with another passage found in Ezekiel,

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“The soul that sinneth it shall die.” (Ezekiel 18:8)But doubtless God justly punished the wickedness of the people even after the death of that ungodly king, for they ceased not to accumulate evils on evils; as however their impiety appeared especially at that time, he particularly noticed it, that the Jews might understand that they had been long worthy of destruction, and that punishment was not delayed except through the great mercy of God, who had not immediately treated them as they deserved. The Prophet therefore commends the long forbearance of God because their ruin was suspended until that time. And, on the other hand, he shews that they were not so severely treated but that they were worthy of greater and more atrocious punishment; for such had been their obstinacy that they did all they could to draw upon themselves destruction many times.But another question arises: Manasseh pretended repentance, and God seemed to have forgiven him and the whole people, (2 Kings 21:0 :2 Chronicles 33:12) why does he now declare that he would take vengeance on sins which had been already buried? But the answer is evident, for the Jews from that time had been in no way better. As then they had continued to pursue the same sinful courses with Manasseh, it was right that they should at length be rewarded as they deserved; for, had they become really changed, there would have been a change in God’s dealings with them, but inasmuch as their impiety had ever remained the same, and as they gave themselves up to the same vices, a heavier judgment was nigh them, and justly so, because they had abused God’s forbearance, who had spared the king as well as themselves on the condition of receiving the pardon offered to them. But since they had hardened themselves, it was riglit to take such account of their ingratitude and perverseness as to treat them with greater severity.Farther, Manasseh is called the son of Hezekiah, and that for the purpose of enhancing his crime. For as religion had been reformed in the time of Hezekiah, and as that pious king, with great labor and toil, exerted all his powers to restore the true worship of God, it was the duty of Manasseh to follow his example. But he not only built altars to idols, and polluted the whole land with superstitions, but also defiled the very Temple of God. It was thus a horrible, and wholly a diabolical madness in the son, when the right way of worshipping God had been delivered unto him, to be of such a reprobate mind as immediately to overthrow what his father with great labor has so faithfully established. This then was the reason why Jeremiah mentioned to his dishonor the name of his father. And hence we learn that they are worthy of a heavier punishment, who have been religiously brought up from their childhood, and become afterwards degenerated, who, having had pious and godly parents, afterwards abandon themselves to every wickedness. Hence a heavier judgment awaits those who depart from the examples of godly fathers. And this we gather from the very words of the Prophet, who here, by way of reproach, calls Manasseh the son of Hezekiah, which yet would have been to his honor, had he been like his father and followed his piety.

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And at the same time there is no doubt but that the Prophet indirectly condemns the whole people; for we know how great opposition pious Hezekiah met with, and how he contended for the faithful worship of God, as though he had been among the Assyrians or the Egyptians. But the perverseness of the people appeared then extreme, when he was put in jeopardy as to the kingdom, because he endeavored to cleanse the land of Judah from its filth and pollutions; their impiety and ingratitude then shewed, and openly discovered themselves. Afterwards Manasseh overturned as it were in an instant the worship of God, and they all, with great exultation, went immediately after superstition. We hence see that the mouths of the Jews were thus closed, so that they could not object and say, that they obeyed the command of their king; for they winingly followed wicked superstitions. They assented to the king of their own accord, while yet they hardly, and with great unwiningness, were led to obey when God’s worship was restored in the time of Hezekiah.But Manasseh added cruelties to superstitions; for we know that he not only covered the streets of the city with blood, but made it also to flow in streams, as sacred history relates. As, then, the Prophets were so cruelly treated in the time of Manasseh, and as he was not the sole author of this barbarity, but the true servants of God were persecuted to death by the consent of the people, it was hence evident that it was the crime of the whole community. And hence he mentions Jerusalem, in order that the Jews might know that the holy city, in which they gloried, had been for a long time the den of robbers, and that the Temple of God had been polluted by wicked superstitions, and even the whole city by unlawful and barbarous slaughters. It now follows —And I will render them a vexation to all the kingdoms of the earth.Literally it is, “I will give them for a vexation,” etc. And so they became, they were a trouble and a disquietudewherever they were; and hence they became, as it is said in Jeremiah 29:18, a curse, a hissing, and a reproach among all nations.Venema gives this rendering —And I will give them for a shaking to all the kingdoms of the earth.Which he understands to mean, that they would be given to be shaken, agitated, and disquieted in all the kingdoms of the earth.Blayney’s version is —And I will give them up to vexation in all kingdoms of the earth.But this is what the original will hardly bear; the preposition before “kingdoms” is not in, but to. — Ed.

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TRAPP, "Jeremiah 15:4 And I will cause them to be removed into all kingdoms of the earth, because of Manasseh the son of Hezekiah king of Judah, for [that] which he did in Jerusalem.Ver. 4. Because of Manasseh.] Because of his sins, idolatry and bloodshed especially, wherein the people partook and persisted, and were therefore justly punished.The son of Hezekiah.] But altogether degenerate. He was therefore the worse, because he should have been better, and yet the worse again, because he was author publicae corruptelae, a ringleader of rebellion to others, as was Jeroboam.PETT, "Jeremiah 15:4“And I will cause them to be tossed to and fro among all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, king of Judah, for what he did in Jerusalem.”Those who survived would also find themselves in trouble. They would be ‘tossed to and fro’ among the kingdoms of the earth. No one would want them (compare Deuteronomy 28:25 where they were to be ‘a horror to all the kingdoms of the earth’). And it would be because of the wholesale idolatry that Manasseh had introduced in Jerusalem. But the thought is not that they were being punished for the sins of Manasseh, but that they were being punished because they had connived with Manasseh in his sins. Hezekiah had sought to purify Jerusalem and Judah, but the people had been only too glad when Manasseh had led them back into the old ways. They had cooperated fully.

5 “Who will have pity on you, Jerusalem? Who will mourn for you? Who will stop to ask how you are?

CLARKE, "Who shall go aside to ask how thou doest? - Perhaps there is not a more despised nor a more degraded people under the sun. Scarcely any one thinks himself called upon to do a kind office for a Jew. Their character is bad in society, and

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they are not at all solicitous to redeem it.

GILL, "For who shall have pity upon thee, O Jerusalem?.... The inhabitants of it; their sins being so many, and so heinous, and so aggravated, and so deserving of punishment, that none could pity their case, or have a heart of compassion towards them, or even spare reproaching them: or "who shall bemoan thee?" sympathize and condole with thee, or speak a comfortable word to thee, or seek to alleviate thy grief and sorrow: or "who shall go aside to ask how thou doest?" or "of thy peace?" (c) shall not think it worth their while to go a step out of their way, or turn into a house, and inquire of thy welfare, or salute thee.

HENRY, "They shall fall without being pitied (Jer_15:5): “For who shall have pity on thee, O Jerusalem? When thy God has cast thee out of his sight, and his compassions fail and are shut up from thee, neither thy enemies nor thy friends shall have any compassion for thee. They shall have no sympathy with thee; they shall not bemoan theenor be sorry for thee; they shall have no concern for thee, shall not go a step out of their way to ask how thou dost.” For, (1.) Their friends, who were expected to do these friendly offices, were all involved with them in the calamities, and had enough to do to bemoan themselves. (2.) It was plain to all their neighbours that they had brought all this misery upon themselves by their obstinacy in sin, and that they might easily have prevented it by repentance and reformation, which they were often in vain called to; and therefore who can pity them? O Israel! thou hast destroyed thyself. Those will perish for ever unpitied that might have been saved upon such easy terms and would not. (3.) God will thus complete their misery. He will set their acquaintance, as he did Job's at a distance from them; and his hand, his righteous hand, is to be acknowledged in all the unkindnesses of our friends, as well as in all the injuries done us by our foes.

JAMISON, "go aside ... how thou doest — Who will turn aside (in passing by) to salute thee (to wish thee “peace”)?

K&D 5-9, "In Jer_15:5-9 we have a still further account of this appalling judgment and its causes. The grounding כי in Jer_15:5 attaches to the central thought of Jer_15:4. The sinful people will be given up to all the kingdoms of the earth to be ill used, for no one will or can have compassion on Jerusalem, since its rejection by God is a just punishment for its rejection of the Lord (Jer_15:6). "Have pity" and "bemoan" denote loving sympathy for the fall of the unfortunate. חמל, to feel sympathy; נוד, to lament and bemoan. סור, to swerve from the straight way, and turn aside or enter into any one's house; cf. Gen_19:2., Exo_3:3, etc. שאל ל ם .to inquire of one as to his health, cf ,לשלExo_18:7; then: to salute one, to desire ם ל Gen_43:27; Jdg_18:15, and often. Not ,שלonly will none show sympathy for Jerusalem, none will even ask how it goes with her welfare.

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Jer_15:6The reason of this treatment: because Jerusalem has dishonoured and rejected its God, therefore He now stretched out His hand to destroy it. To go backwards, instead of following the Lord, cf. Jer_7:24. This determination the Lord will not change, for He is

weary of repenting. הנחם frequently of the withdrawal, in grace and pity, of a divine decree to punish, cf. Jer_4:28, Gen_6:6., Joe_2:14, etc.Jer_15:7

ואזרם is a continuation of ואט, Jer_15:6, and, like the latter, is to be understood prophetically of what God has irrevocably determined to do. It is not a description of what is past, an allusion to the battle lost at Megiddo, as Hitz., carrying out his à priori system of slighting prophecy, supposes. To take the verbs of this verse as proper preterites, as J. D. Mich. and Ew. also do, is not in keeping with the contents of the clauses. In the first clause Ew. and Gr. translate שערי gates, i.e., exits, boundaries of the earth, and thereby understand the remotest lands of the earth, the four corners of extremities of the earth, Isa_11:12 (Ew.). But "gates" cannot be looked on as corners or extremities, nor are they ends or borders, but the inlets and outlets of cities. For how can a man construe to himself the ends of the earth as the outlets of it? where could one go to from there? Hence it is impossible to take הארץ of the earth in this case; it is the land of Judah. The gates of the land are either mentioned by synecdoche for the cities, cf. Mic_5:5, or are the approaches to the land (cf. Nah_3:13), its outlets and inlets. Here the context demands the latter sense. זרה, to fan, c. ב loci, to scatter into a place, cf. Eze_12:15; Eze_30:26 : fan into the outlets of the land, i.e., cast out of the land. שכל, make the people childless, by the fall in battle of the sons, the young men, cf. Eze_5:17. The threat is intensified by אבדתי, added as asyndeton. The last clause: from their ways, etc., subjoins the reason.Jer_15:8-9

By the death of the sons, the women lose their husbands, and become widows. לי is the dative of sympathetic interest. "Sand of the sea" is the figure for a countless number. ימים is poetic plural; cf. Psa_78:27; Job_6:3. On these defenceless women come suddenly spoilers, and these mothers who had perhaps borne seven sons give up the ghost and perish without succour, because their sons have fallen in war. Thus proceeds the portrayal as Hitz. has well exhibited it. על אם בחור is variously interpreted. We must reject the view taken by Chr. B. Mich. from the Syr. and Arab. versions: upon mother and young man; as also the view of Rashi, Cler., Eichh., Dahl., etc., that אם means the mother-city, i.e., Jerusalem. The true rendering is that of Jerome and Kimchi, who have been followed by J. D. Mich., Hitz., Ew., Graf, and Näg.: upon the mother of the youth or young warrior. This view is favoured by the correspondence of the woman mentioned in Job_6:9 who had borne seven sons. Both are individualized as women of full bodily vigour, to lend vividness to the thought that no age and no sex will escape destruction הרים at clear noontide, when one least looks for an attack. Thus the word ,בצcorresponds with the "suddenly" of the next clause. עיר, Aramaic form for ציר, Isa_13:8, pangs. The bearer of seven, i.e., the mother of many sons. Seven as the perfect number of children given in blessing by God, cf. 1Sa_2:5; Rth_4:15. "She breathes to her life," cf.

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Job_31:39. Graf wrongly: she sighs. The sun of her life sets (באה) while it is still day, before the evening of her life has been reached, cf. Amo_8:9. "Is put to shame and confounded" is not to be referred to the son, but the mother, who, bereaved of her children, goes covered with shame to the grave. The Keri בא for באה is an unnecessary change, since שמש is also construed as fem., Gen_15:17. The description closes with a glance cast on those left in life after the overthrow of Jerusalem. These are to be given to the sword when in flight before their enemies, cf. Mic_6:14.

CALVIN, "The Prophet shews here that the severe punishment of which he had spoken could not be deemed unjust, according to what those men thought who were querulous, and ever expostulated with God, and charged him with too much rigour. Lest, then, the Jews should complain, the Prophet says briefly, that all the evils which were nigh at hand were fully due, and so deserved, that they could find no pity, even among men. We know that the worst of men, when the Lord punishes them, have some to condole with them. There is no one so wicked that relatives do not favor him, and that some do not console him. But the Prophet shews that the Jews were not only inexcusable before God, but that they were undeserving of any sympathy from men.He first says, Who will pity thee? and then, Who will console with thee? The verb. ,nud, means properly to give comfort by words, as when relatives, and friends ,נודand neighbors meet together for the purpose of mourning; they hear lamentations, and join in them. But he says that no one would perform this office towards Jerusalem. He adds, in the third place, And who will turn aside? or, strictly, change place — Who will change place to enquire? or, as some render it, to pray. The verb שאל shal, means properly to ask, and hence sometimes to pray. So, many give this meaning, that there would be no one to pray for the Jews. But if we consider the construction of the sentence, we shall see that the Prophet speaks of that duty of kindness which men cultivate and observe towards one another, by enquiring of their welfare, — “Are all things well with thee?” How dost thou do? Are all things well with thee and thine?” When we thus enquire of the state of any one we shew some concern for him, for love is always solicitous for the welfare of others. The Prophet then says, “Who will turn aside to thee to enquire of thy welfare?” that is, that he may know how thou art, and what is thy state and condition.We hence see that the Jews are here divested of every complaint, for the whole world would acknowledge them to be unworthy of any commiseration. But the Prophet does not mean that all would act cruelly towards Jerusalem, but rather shews, that such were their crimes that there was no room for courtesy, or for those acts of kindness which men of themselves perform towards one another. (132)Or who will turn aside to ask for peace for thee?or, in our language, “to bid thee peace.”

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The word “turn aside” seems clearly to favor this meaning. In the other case its import does not appear. The intimation is, that no one would deem it worth his while to turn out of his way to express a good wish in behalf of Jerusalem. — Ed. COFFMAN, "Verse 5FURTHER PROPHECIES OF JUDAH'S RUIN"For who will have pity upon thee, O Jerusalem? or who will bemoan thee? or who will turn aside to ask of thy welfare? Thou hast rejected Jehovah, thou art gone backward: therefore have I stretched out my hand against thee, and destroyed thee; I am weary with repenting. And I have winnowed them with a fan in the gates of the land; I have bereaved them of children, I have destroyed my people; they returned not from their ways. Their widows are increased to me above the sand of the seas; I have brought upon them against the mother of the young men a destroyer at noonday: I have caused anguish and terrors to fall upon her suddenly. She that hath borne seven languisheth; she hath given up the ghost; her sun has gone down while it was yet day; she hath been put to shame and confounded: and the residue of them will I deliver to the sword before their enemies, saith Jehovah."The consistent use of the past tense in this paragraph should not be misunderstood. "The first few verbs here (Jeremiah 15:5) and the last verb (Jeremiah 15:9) are in the imperfect tense; and most of the rest are perfects. They portray that which has not yet happened as though it had already transpired, so certain is the prophet that it is going to come about."[7]"Thou art gone backward ..." (Jeremiah 15:6). The whole nation had reverted to the gross paganism of the reign of Manasseh."I am weary of repenting ..." (Jeremiah 15:6). Judah was aware of the great truth that when they repented God would turn and bless them again, as fully expounded by Jeremiah a little later in this prophecy (Jeremiah 18:7-10); but this stresses another fact that Judah had either forgotten or had never even known, that being the fact that "there is a point of no return" in the persistent wickedness of any man or of any nation. It was evident in the classical account of Balaam, who set out on a rebellious course, contrary to God's instructions; and when the going became really rough, he said, "I will get me back again" (Numbers 22:34); but God commanded him, saying, "Go with the men" (Numbers 22:35). There always comes the time in the career of rebellion against God that an angel with a drawn sword stands in the way and says, "Go on in the way you have chosen; you have made your bed, now lie in it; you have preferred to rebel, now abide by the consequences!" Even the forgiveness metered out to the repentant sinner in many cases can never nullify the physical consequences of a sinful life."They returned not from their ways ..." (Jeremiah 15:7). "It was no different in the

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seventh century from what it was in the eighth (Amos 4:6-11)";[8] and from this is seen the fact that a full century of God's forbearance with the rebellious Israelites had made no significant difference whatever."The gates of the land ..." (Jeremiah 15:7). As Keil pointed out here, "`The gates of the land' is undoubtedly a reference to the land of Judah."[9]"Mother of the young men" (Jeremiah 15:7) This is a metaphor in which Jerusalem, or Judah, is represented as seeing her sons sacrificed to the sword.PETT, "Jeremiah 15:5“For who will have pity on you, O Jerusalem? Or who will bemoan you? Or who will turn aside to ask after your welfare?”In consequence no one will have pity on Jerusalem Their future isolation is emphasised threefold. None will have pity on Jerusalem and its people. None will be sad because of their fate. None would be concerned about their welfare. They would be ‘on their own’ with no one caring for them.

6 You have rejected me,” declares the Lord. “You keep on backsliding.So I will reach out and destroy you; I am tired of holding back.

BARNES, "This verse gives the reason of the refusal of Yahweh to hear the prophet’s intercession. The punishment due has been delayed unto wearisomeness, and this seeming failure of justice has made Judah withdraw further from God.

CLARKE, "I am weary with repenting - With repeatedly changing my purpose. I have often, after purposing to punish, showed them mercy. I will do it no longer; it is

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useless. I took them often at their promise, and in every instance they have failed.

GILL, "Thou hast forsaken me, saith the Lord,.... His worship, as the Targum; and had set up idols, and idol worship; and this was the cause of the sword, pestilence, famine, and captivity, and of all the evils that befell them: thou art gone backward; from the law of the Lord, and from his pure worship and service, from his ways and from his ordinances; and therefore it was but just they should go into captivity; hence it follows: therefore will I stretch out mine hand against thee, and destroy thee; his hand of power and vengeance, which when stretched out, and falls with weight, whether on particular persons, or on a nation, brings inevitable ruin and destruction with it: I am weary with repenting; not that the Lord ever changes his mind, or the counsel of his will; in this sense he is without repentance; but the conduct of his providence, and the dispensations of it; not executing the threatenings denounced, but sparing them a little longer, showing mercy, and exercising patience and longsuffering; but now he was as one weary and tired out, and was determined to bear no longer with them, but stir up all his wrath against them, and destroy them.

HENRY 6-9, " They shall fall without being relieved. Who can do any thing to help them? for (1.) God, even their own God (so he had been) appears against them: I will stretch out my hand against thee, which denotes a deliberate determined stroke, which will reach far and wound deeply. I am weary with repenting (Jer_15:6); it is a strange expression; they had behaved so provokingly, especially by their treacherous professions of repentance, that they had put even infinite patience itself to the stretch. God had often turned away his wrath when it was ready to break forth against them; but now he will grant no more reprieves. Miserable is the case of those who have sinned so long against God's mercy that at length they have sinned it away. (2.) Their own country expels them, and is ready to spue them out, as it had done the Canaanites that were before them; for so it was threatened (Lev_18:28): I will fan them with a fan in the gates of the land, in their own gates, through which they shall be scattered, or into the gates of the earth, into the cities of all the nations about them, Jer_15:7. (3.) Their own children, that should assist them when they speak with the enemy in the gate, shall be cut off from them: I will bereave them of children, so that they shall have little hopes that the next generation will retrieve their affairs, for I will destroy my people; and, when the inhabitants are slain, the land will soon be desolate. This melancholy article is enlarged upon, Jer_15:8, Jer_15:9, where we have, [1.] The destroyer brought upon them. When God has bloody work to do he will find out bloody instruments to do it with. Nebuchadnezzar is here called a spoiler at noon-day, not a thief in the night, that is afraid of being discovered, but one that without fear shall break through and destroy all the fences of rights and properties, and this in the face of the sun and in defiance of its light: I have brought against the mother a young man, a spoiler (so some read it); for Nebuchadnezzar, when he first invaded Judah, was but a young man, in the first year of his reign. We read it, I have brought upon them, even against the mother of the young men, a spoiler, that is, against Jerusalem, a mother city, that had a very numerous family of young men: or that invasion was in a particular manner terrible to those mothers who had many sons fit for

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war, who must now hazard their lives in the high places of the field, and, being an unequal match for the enemy, would be likely to fall there, to the inexpressible grief of their poor mothers, who had nursed them up with a great deal of tenderness. The same God that brought the spoiler upon them caused him to fall upon it, that is, upon the spoil delivered to him, suddenly and by surprise; and then terrors came upon the city.the original is very abrupt - the city and terrors. O the city! what a consternation will it then be in! O the terrors that shall then seize it! Then the city and terrors shall be brought together, that seemed at a distance from each other. I will cause to fall suddenly upon her (upon Jerusalem) a watcher and terrors; so Mr. Gataker reads it, for the word is used for a watcher (Dan_4:13, Dan_4:23), and the Chaldean soldiers were called watchers, Jer_4:16. [2.] The destruction made by this destroyer. A dreadful slaughter is here described. First, The wives are deprived of their husbands: Their widows are increased above the sand of the seas, so numerous have they now grown. It was promised that the men of Israel (for those only were numbered) should be as the sand of the sea for multitude; but now they shall be all cut off, and their widows shall be so. But observe, God says, They are increased to me. Though the husbands were cut off by the sword of his justice, their poor widows were gathered in the arms of his mercy, who has taken it among the titles of his honour to be the God of the widows. Widows are said to be taken into the number, the number of those whom God has a particular compassion and concern for. Secondly, The parents are deprived of their children: She that has borne seven sons, whom she expected to be the support and joy of her age, now languishes, when she has seen them all cut off by the sword in one day, who had been many years her burden and care. She that had many children has waxed feeble, 1Sa_2:5. See what uncertain comforts children are; and let us therefore rejoice in them as though we rejoiced not. When the children are slain the mother gives up the ghost, for her life was bound up in theirs: Her sun has gone down while it was yet day; she is bereaved of all her comforts just when she thought herself in the midst of the enjoyment of them. She is now ashamed and confounded to think how proud she was of her sons, how fond of them, and how much she promised herself from them. Some understand, by this languishing mother, Jerusalem lamenting the death of her inhabitants as passionately as ever poor mother bewailed her children. Many are cut off already, and the residue of them, who have yet escaped, and, as was hoped, were reserved to be the seed of another generation, even these will I deliver to the sword before their enemies(as the condemned malefactor is delivered to the sheriff to be executed), saith the Lord,the Judge of heaven and earth, who, we are sure, herein judges according to truth, though the judgment seem severe.JAMISON, "weary with repenting — (Hos_13:14; Hos_11:8). I have so often

repented of the evil that I threatened (Jer_26:19; Exo_32:14; 1Ch_21:15), and have spared them, without My forbearance moving them to repentance, that I will not again change My purpose (God speaking in condescension to human modes of thought), but will take vengeance on them now.BI, "I am weary with repenting.The Almighty weary with repentingI. God repenting. God condescends to designate His conduct by that name. The expression may be inadequate and defective, but still language had nothing better to describe the idea, nor human experience to represent the fact. When God is pleased to

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speak of Himself as pitying, repenting, grieving for man’s sake, what is evidently intended is, that so intense is His love for man, that were His infinite nature capable of these creature passions, His love would show itself in these very forms.II. God provoked to a degree that He can repent no more. He is “weary with repenting”: worn and tired out with having to cancel threatened sentences so often—as a potentate of earth might be at finding that every fresh display of patience in his subjects masked but deeper hatred to his rule, and every amnesty he declared was but a signal for raising the standard of rebellion anew. What can man do, to move the Author of his being to regard him in this way? We must not speculate; we must let the great God speak for Himself; we must try to gather out of other Scriptures what those things are which are said to weary God, wear out His patience, make Him tired of His forgivenesses, reprieves, and revoked sentences.

1. Among these provocations we may note hypocrisy and allowed formality in religious duty (Isa_1:13-14).2. We may make God weary by presumptuous and unwarranted calculations upon His mercy (Mal_2:17).3. Another thing Scripture teaches us wearies, puts God out of patience, is unbelief, a restoring to creature trust and dependencies, a want of simplicity and unreservedness in accepting His promises, as if we thought He would not pay them in full, or did not mean them to be taken by us, in all their length and breadth, and depth and worth.4. The awful limit prescribed in the text may be reached, and the Divine forbearance tasked one step too far, by provocations after mercies. (D. Moore, M. A.)

Jehovah weary with repentingThe fact that God is “weary of repenting” shows—

1. That God had often turned from His threatenings, and dealt in mercy with the people.2. That the Divine mercy had been frequently abused, and the people had gone back again to their sins.3. That not a change in His being, but only a change of relationship, is expressed by the word “repent.”4. That judgment is alien to God’s heart, whereas mercy is His delight.5. That when God is met with persistent ingratitude, and men relapse continually into sin, He must eventually punish them.6. That the operations of the Divine mind can only be expressed in human language with difficulty and limitation.7. That we should be careful not to trifle with or abuse, the patient long-suffering of God. (W. Whale.)

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Divine judgments and man’s relation to themFamine, pestilence, revolution, war, are judgments of the Ruler of the world. What sort of a ruler, we ask, is He? The answer to that question will determine the true sense of the term—the judgment of God. The heathen saw Him as a passionate, capricious, changeable Being, who could be angered and appeased by men. The Jewish prophet saw Him as a God whose ways were equal, who was unchangeable, who was not to be bought off by sacrifices but pleased by righteous dealing, and who would remove the punishment when the causes which brought it on were taken away; in other words, when men repented God would repent. That does not mean that He changed His laws to relieve them of their suffering, but that they changed their relationships to His law, so that, to them thus changed, God seemed to change. A boat rows against the stream; the current punishes it. So is a nation violating the law of God, it is subject to punishment, judgment. The boat turns and goes with the stream; and the current assists it. So is a nation which has repented and put itself into harmony with God’s law; it is subject to a blessing. But the current is the same; it has not changed, only the boat has changed its relation to the current. Neither does God change—we change; and the same law which executed itself in punishment now expresses itself in reward. (W. Brooke.)

Jeremiah 15:6-9Thou hast forsaken Me.God forsaking and God forsakenI. A God-forsaking people. Conviction by God Himself of this great folly and sin. In Jer_2:13, the charge is more complete. Creation is called upon to express surprise at a folly so conspicuous.

1. “Thou”—who oughtest to have been unto Me a loyal and loving people, testifying of My power and grace, and proving by separation from the nation your preference for the living and true God.2. “Hast forsaken”—not simply forgotten, or disobeyed, but of deliberate choice hast taken other gods, and disregarded Jehovah.3. “Me”—who called Abraham, etc.

II. A God-forsaken people.1. Always retrograde. Unless they repent and obey God, there is no way forward and upward.2. Always in danger of destruction. If we forsake the mercy, we inherit the misery.3. Always exposed to terrors and disasters.4. Always drifting into languor, premature decline, shame, and death. (W. Whale.)

How men forsake GodA rule I have had for years is to treat the Lord Jesus Christ as a personal friend. It is not

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a creed, a mere empty doctrine, but it is Christ Himself we have. The moment we receive Christ we should receive Him as a friend. When I go away from home I bid my wife and children good-bye; I bid my friends and acquaintances good-bye; but I never heard of a poor backslider going down on his knees and saying, “I have been near You for ten years. Your service has become tedious and monotonous. I have come to bid You farewell. Good-bye, Lord Jesus Christ!” I never heard of one doing this. I will tell you how they go away; they just run away. (D. L. Moody.)

CALVIN, "Then follows the reason — For thou hast forsaken me, saith Jehovah Since, then, God had been rejected by the Jews, did not such a defection bring its deserved reward, when they were deprived of every human aid? He afterwards adds, Backward hast thou gone He intimates that there was a continuance in their wicked defection; for they not only forgot God for a time, but departed far from him, so as to become wholly alienated.It then follows — And I will stretch out, etc.; that is, “therefore will I stretch out,” etc.; for the copulative is to be taken here as an inative. This may be viewed as in the past or the future tense; for God had in a measure already afflicted the people; but heavier judgments awaited them. I am inclined to regard it as a prediction of what was to come, as it immediately follows, I am weary with repenting, that is, “I have so often repented that I cannot possibly be induced now to forgive; for I see that I have been so often deceived, that I camlot hear to be deceived any longer.” Some, indeed, give this version, — “I am weary with consoling myself,” and נחם, nuchem, means both; but the other sense seems to me the most suitable. I doubt not then but that the Prophet means repentance. We indeed know that God changes not his purpose; for men repent because their expectation often disappoints them, when things happen otherwise than they had thought; but no such thing can happen to God; and he is said to repent according to our apprehensions. God then repents of his severity whenever he mitigates it towards his people, whenever he withdraws his hand from executing his vengeance, whenever he forgives sins. And this had been often done to the Jews; but they had made a mock of such mercy, and the oftener God spared them the more audaciously did they provoke his wrath. Hence he says, “I am weary with repenting so often;” that is, that he had so often spared them and suspended his judgment. (133)In short, he deprives the Jews of every excuse, and shews that they acted impiously when they murmured against God, for they allowed no place to his mercy; nay, whenever they found him recentliable they abused his forbearance with extreme indignity and perverseness. It follows —6.Thou hast broken loose from me, saith Jehovah; Backward dost thou walk; But I will stretch my hand over thee and destroy thee; I have become wearied with repenting.

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The verb here used, commonly rendered “forsake,” means to loose oneself from restraints: the Jews were bound, as it were, to God by covenant; they broke loose from this bond, they freed themselves from this tie, and went back to idolatry. “Walk,” though future, is to be taken here as present. The last line in the Septaugint is as follows — “I will no longer release them;” and in the Syriac, “I will no longer spare them.” The verb הנחם seems to have been taken as coming from נח with an םaffixed, and put here in Hiphil — “I m wearied with causing them to rest,” or, “with forbearing,” as rendered by Blayney. But our version, which is that of Calvin, seems preferable, and is adopted by Piscator, Grotius, and Venema. The last indeed proposes the joining of this line with the next verse, which Blayney has adopted, and in that case he prefers the reading of the Septuagint and Syriac. Then the passage would be, —I am wearied with forbearing them, or, with suffering them to rest;7.And I will fan them with a fan in the gates of the land.He truly says that there is a kind of contrast between the suffering of them to rest quietly, and the fanning of them in the gates of land for the purpose of dispersing them. — Ed. ELLICOTT, " (6) Thou hast forsaken me.—The Hebrew word has the stronger sense of rejecting or repudiating as well as simply leaving, and gives the reason for a like rejection on the part of Jehovah.I am weary with repenting.—The long-suffering of God is described, as before, in anthropomorphic language (comp. 1 Samuel 15:35). He had “repented,” i.e., changed His purpose of punishing, but patience was now exhausted, and justice was weary of the delay, and must take its course. Perhaps, however, I am weary of pitying or of relenting would be a better rendering.

7 I 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.

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BARNES, "I will fan them ... - Or, “I have winnowed them with a winnowing shovel.” The “gates of the land” mean the places by which men enter or leave it. As God winnows them they are driven out of the land through all its outlets in every direction.

I will bereave - Rather, “I have bereaved, I have destroyed my people.” Omit “of children.”Since they return not ... - Rather, “from their ways they have not returned.”

CLARKE, "I will fan them with a fan - There is no pure grain; all is chaff.In the gates of the land - The places of public justice: and there it shall be seen that the judgments that have fallen upon them have been highly merited. And from these places of fanning they shall go out into their captivity.

GILL, "I will fan them with a fan in the gates of the land,.... Either of their own land, the land of Judea; and so the Septuagint version, "in the gates of my people"; alluding to the custom of winnowing corn in open places; and by fanning is meant the dispersion of the Jews, and their being carried captive out of their own land into other countries: or of the land of the enemy, into their cities, as the Targum paraphrases it; gates being put for them frequently; whither they should be scattered by the fan of the Lord; for what was done by the enemy, as an instrument, is ascribed to him: I will bereave them of children; which shall die of famine, or pestilence, or by the sword, or in captivity: I will destroy my people; which must be when children are cut off, by which families, towns, cities, and kingdoms, are continued and kept up; and this he was resolved to do, though they were his people: since they return not from their ways; their evil ways, which they had gone into, forsaking the ways of God, and his worship: or, yet they return not from their ways (d); though fanned with the fan of affliction, bereaved of their children, and threatened with destruction: it expresses their obstinate continuance in their evil ways, and the reason of God's dealing with them as above.

JAMISON, "fan — tribulation - from tribulum, a threshing instrument, which separates the chaff from the wheat (Mat_3:12).

gates of the land — that is, the extreme bounds of the land through which the entrance to and exit from it lie. Maurer translates, “I will fan,” that is, cast them forth “tothe gates of the land” (Nah_3:13). “In the gates”; English Version draws the image from a man cleaning corn with a fan; he stands at the gate of the threshing-floor in the open air, to remove the wheat from the chaff by means of the wind; so God threatens to remove Israel out of the bounds of the land [Houbigant].

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CALVIN, "He confirms here the same truth. The verb which I have rendered in the future may be rendered in the past tense, but I still think it to be a prediction of what was to come. But as to what follows, I have bereaved, I have destroyed, it must, I have no doubt, be referred to time past.He then says, I will fan or scatter them, for the verb. זרה zare, means to scatter, but as with a fan follows, (the word is derived from the same root) I wish to retain the repetition. Then it is, I will fan them with a fan through all the gates of the earth Many give the meaning, “through the cities,” which I do not approve, as it seems a frigid explanation. On the contrary the Prophet means by “the gates of the earth,” all countries, for the Jews thought that they should be always safe and quiet in their own cities. By taking a part for the whole, gates do indeed, as it appears elsewhere, signify cities; but as the Jews trusted in their own defences, and thought that they could never be drawn out from these quiet nests, the word gates is in a striking manner transferred to signify any kind of exit; I will fan you, says God, but where? through all gates of the earth, or through all countries and through all deserts; wherever there is a region openfor you there you must pass through. Ye are wont to pass in and out through your gates, and ye have there your quiet homes, but there shall be hereafter to you other cities, other gates, even all countries and all deserts, all ways, and, in short, every sort of passage. (134)Then follows, I have bereaved, I have destroyed my people; they have not returned from their own ways Here no doubt he condemns the Jews for their sottishhess, because they had not repented after having been warned by grievous judgments, which God had executed partly on them and partly on their brethren. For the kingdom of , " (7) I will fan them with a fan.—The image is, of course, the familiar one of the threshing-floor and the winnowing-fan or shovel (Psalms 1:4; Psalms 35:5; Matthew 3:12). The tenses should be past in both clauses—I have winnowed . . . I have bereaved . . . I have destroyed.In the gates of the land . . .—Possibly the “gates” stand for the fortified cities of Judah, the chief part being taken for the whole, more probably for the “approaches” of the land. So the Greeks spoke of the passes of the Taurus as the Cilician gates, and so we speak of the Khyber and Bolam passes as “the gates of India.”Since they return not.—The insertion of the conjunction, which has nothing corresponding to it in the original, weakens the vigour of the abruptness of the clause, and probably suggests a wrong sequence of thought. Jehovah had chastened them, but it was in vain. They returned not from their ways. Yet, as in the Vulgate, rather than “since,” is the implied conjunction.Israel had been cut off: when they saw the ten tribes driven into exile ought they not to have been terrified by such an example? Hence also another Prophet says,“There is no one who mourns for the bruising of Joseph.” (Amos 6:6)

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God had set before their eyes a sad and dreadful spectacle; they ought then to have acknowledged in the destruction of Israel what they themselves deserved, and to have turned to God. It is then this extreme hardness that God upbraids them with, for though he had bereaved his people, the ten tribes, and destroyed them, and though also the kingdom of Judah had been in a great measure depressed, yet they returned not from their own ways. It hence appeared more fully evident that they deserved the severest judgments, as they were become wholly irreclaimable. He then adds — PETT, "Jeremiah 15:7“And I have winnowed them with a winnowing fork in the gates of the land, I have bereaved them of children, I have destroyed my people, they did not return from their ways.”It was not that He had made no attempt to get them to alter their ways. He had sought to remove their chaff (winnowed them with a winnowing fork, tossing them as it were as grain into the air for the wind to remove the chaff) either by seeking to ensure justice in the gates of the land (where the local courts of justice would meet), or possibly by enemies attacking their cities where the gates would be the prime target. He had allowed their children (whether young or old) to die in differing ways, hoping that this would wake them up to their sins. (Nothing brings men closer to considering God than a death in the family). He had brought destruction on them hoping that when His judgments were in the land the people would learn righteousness (Isaiah 26:9). But it had all been in vain. They had not returned from their ways. They had not sought to renew the covenant.

8 I 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.

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BARNES, "Translate, “I have brought upon them, even upon the mother of the young man, a spoiler etc.” The word rendered “young man” means a picked warrior. The mother has borne a valiant champion; but neither his prowess nor the numerous offspring of the other can avail to save those who gave them birth; war bereaves both alike.

At noonday - i. e., unexpectedly, as armies used to rest at noon (see Jer_6:4 note).I have caused him ... - Rather, “I have brought suddenly upon her,” the mother of the young warrior, “anguish and terrors.”

CLARKE, "The mother of the young men - The metropolis or mother city, Jerusalem.GILL, "Their widows are increased to me above the sand of the seas,.... Their husbands being slain; not in the times of Ahaz, when a hundred and twenty thousand men were slain in one day in Judah, by Pekah the son of Remaliah, 2Ch_28:6, as Kimchi thinks; but in the times of Zedekiah, at the siege of Jerusalem, and the taking of it, and in the Babylonish captivity before predicted. The children of Israel were to be as the sand of the sea, and were very numerous; and here the widows are said to be so too, their husbands, who were numerous, being dead; and this, as it was of the Lord, so it was in his sight, and according to his counsel and will. Mention is made of "seas", in the plural, number, there being many in or near Judea, as the Red sea, the sea of Galilee, and the Mediterranean sea: I have brought upon them against the mother of the young men a spoiler, at noonday; that is he would bring upon the Jews, against the mother of the young men, or mothers of them; for the young men being destroyed by the spoiler, it was against them; a calamity upon them, and a distress unto them, who have generally a tender concern for them. The Targum is, "against the company of their young men;'' the Jews; or against Jerusalem, the mother city, the metropolis of the nation, full of young men fit for war: or, "against the mother", that is, Jerusalem, a "young man" (e); meaning Nebuchadnezzar, who came against Jerusalem in the first year of his reign; and, as some say, in the eighteenth year of his age; and who came not as a thief in the night, but as a spoiler at noonday; not in a secret insidious manner, but openly and with force of arms making his way through the land to Jerusalem, in defiance of the Jews, and in the face of them: and I have caused him to fall upon it suddenly; that is, upon the city of Jerusalem: for though he came openly, his march was quick, and he was presently at Jerusalem, and laid siege to it at once: and terrors upon the city; or, "city and terrors" (f); the city was immediately filled with terrors at the appearance of Nebuchadnezzar and his army. R. Joseph Kimchi

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interprets it, "an army and terrors", from 1Sa_28:16, the Babylonian monarch, at the head of his army, which spread terrors where he came. Some render the word, from Dan_4:13, "a watcher and terrors" (g): meaning the Chaldean army, called watchers, Jer_4:16. The Targum is, "I will bring an army upon them suddenly, and destroy their cities;'' it should be rendered "alienation of mind and terrors": from the use of the word, עיר, in the Arabic language (h).

JAMISON, "Their widows — My people’s (Jer_15:7).have brought — prophetical past: I will bring.mother of the young men — “mother” is collective; after the “widows,” He naturally mentions bereavement of their sons (“young men”), brought on the “mothers” by “the spoiler”; it was owing to the number of men slain that the “widows” were so many [Calvin]. Others take “mother,” as in 2Sa_20:19, of Jerusalem, the metropolis; “I have brought on them, against the ‘mother,’ a young spoiler,” namely, Nebuchadnezzar, sent by his father, Nabopolassar, to repulse the Egyptian invaders (2Ki_23:29; 2Ki_24:1), and occupy Judea. But Jer_15:7 shows the future, not the past, is referred to; and “widows” being literal, “mother” is probably so, too.at noonday — the hottest part of the day, when military operations were usually suspended; thus it means unexpectedly, answering to the parallel, “suddenly”; openly, as others explain it, will not suit the parallelism (compare Psa_91:6).it — English Version seems to understand by “it” the mother city, and by “him” the “spoiler”; thus “it” will be parallel to “city.” Rather, “I will cause to fall upon them (the ‘mothers’ about to be bereft of their sons) suddenly anguish and terrors.”the city — rather, from a root “heat,” anguish, or consternation. So the Septuagint.

K&D, "Jer_15:8-9By the death of the sons, the women lose their husbands, and become widows. לי is

the dative of sympathetic interest. "Sand of the sea" is the figure for a countless number. ימים is poetic plural; cf. Psa_78:27; Job_6:3. On these defenceless women come suddenly spoilers, and these mothers who had perhaps borne seven sons give up the ghost and perish without succour, because their sons have fallen in war. Thus proceeds the portrayal as Hitz. has well exhibited it. על אם בחור is variously interpreted. We must reject the view taken by Chr. B. Mich. from the Syr. and Arab. versions: upon mother and young man; as also the view of Rashi, Cler., Eichh., Dahl., etc., that אם means the mother-city, i.e., Jerusalem. The true rendering is that of Jerome and Kimchi, who have been followed by J. D. Mich., Hitz., Ew., Graf, and Näg.: upon the mother of the youth or young warrior. This view is favoured by the correspondence of the woman mentioned in Job_6:9 who had borne seven sons. Both are individualized as women of full bodily vigour, to lend vividness to the thought that no age and no sex will escape destruction הרים at clear noontide, when one least looks for an attack. Thus the word ,בצcorresponds with the "suddenly" of the next clause. עיר, Aramaic form for ציר, Isa_13:8,

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pangs. The bearer of seven, i.e., the mother of many sons. Seven as the perfect number of children given in blessing by God, cf. 1Sa_2:5; Rth_4:15. "She breathes to her life," cf. Job_31:39. Graf wrongly: she sighs. The sun of her life sets (באה) while it is still day, before the evening of her life has been reached, cf. Amo_8:9. "Is put to shame and confounded" is not to be referred to the son, but the mother, who, bereaved of her children, goes covered with shame to the grave. The Keri בא for באה is an unnecessary change, since שמש is also construed as fem., Gen_15:17. The description closes with a glance cast on those left in life after the overthrow of Jerusalem. These are to be given to the sword when in flight before their enemies, cf. Mic_6:14.

CALVIN, "He says first, Multiplied have been his widows; because the men had been almost all kined, in battle. If the Prophet is the speaker, the particle לי li, is redundant, but if the words be referred to God, we know that the people were in such a way under the government of God that he calls the widows his, as he calls the children his who were born Israelites. But in this there is no great importance, only that if we consider God to be speaker the sense will be this, “Behold, it is by no means unknown to me how numerous his widows are: as then I am merciful I have not heedlessly and without reason suffered such slaughters among the people.” The Prophet intended to shew that so great was the obstinacy of the Jews that they struggled against all the judgments of God; and it is a proof of dreadful impiety when men rush on heedlessly and pay no attention to any punishments. And this is what the Prophet means when he says that the widows were multiplied. And he adds, More than the sand of the sea This was surely a strange thing; so many slaughters were presented to their view that their great perverseness might become more evident, and yet he says that they were not moved.What follows must be applied to God, I have made to come to them, on the troop of youths, a waster (135) This is an explanation of the former clause, as though he had said, “The reason why there are so many widows is, because God has destroyed all the men.” As the Jews might have ascribed this to their enemies, God declares that he was the author of all the slaughters which they had suffered. He then shews that these slaughters were not fortuitous as men suppose who think that fortune prevails mostly in war, for they do not ascribe so much to the wisdom and valor of men as to fortune, being ignorant of the Providence of God. Here then God shews that the whole of the flower of the people had been indeed cut off by the swords of enemies, but that the Chaldeans or the Assyrians had not come of their own accord, or by an impulse of their own, but by a hidden impulse, and that of God, who had resolved to punish that irreclaimable people. This then is the reason why God not only speaks of a waster, but also intimates that the enemies were impelled by his influence, and carried on the war as it were under his banner, authority, and guidance.He says, at mid-day, even when the Jews might have exercised greater watchfulness. But he shews that he was against them, for they were not taken by the craft of their enemies, as had often been the case, nor were they surprised by secret designs, but

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their enemies attacked them openly and boldly, even at the time when many of their cities were fortified, and the people thought that they had sufficient defences. As the enemies then dared to assail them in the middle of the day, (for such is the meaning of the Hebrew word) and during the clearest light, it was certainly a fuller proof of God’s vengeance; for under such a circumstance the contrivance and counsel of men were not so evident, but the hand of God, which he stretched forth from heaven as it were in an open and visible manner.He afterwards adds, And I have cast, or caused to fall, upon them suddenly; some say, the city; others, the enemy; and עיר oir, means a city, and sometimes an enemy; but another explanation seems more probable, that God had sent on them a tumult and terrors, for the word עיר, oir, conms from the verb עור, our, which signifies to excite. It may therefore be taken for tumult, and this sense I prefer, for they who render the word city, are constrained to adopt a forced and far-fetched explanation, “To fall have I made suddenly the city,” that is, cities, “upon them.” There is first a change of number, and then, to fall have I made cities, that is, the ruins of cities, upon them, seems an unnatural phrase; but the sense would be most suitable were we to render the word tumult, for what immediately follows is, and terrors Some however render the word בהלות, belut, adverbially suddenly, and consider that the same thing is said twice. He had said just before, “I have cast upon her suddenly;” but now he says, “hastenings.” Such is the version, but not suitable, for the two words עיר oir, and בהלות, belut, are joined together. I therefore give this simple explanation — that the Jews were suddenly smitten with despair because they thought that their enemies were afar off, and that they had to apprehend no danger. Then it is, suddenly have I sent upon them a tumult and terrors (136) He then adds —COKE, "Jeremiah 15:8. I have brought upon them, against the mother of the young men, &c.— Houbigant renders this verse in the future, thus, Their widows shall be increased to me above the land of the sea; and upon the mothers, and upon the young men, will I bring down him who spoileth the southern country: I will oppress them with calamity and sudden terror. We may read the latter part, Against the mother a young, or chosen man; a spoiler at noon-day: I have drawn down upon her suddenly an enemy and terrors. WHEDON, "Verse 8-98, 9. This destruction is so sweeping that widows are increased… above the sand of the seas… mother of the young men — Literally, the young man, the word which is so rendered meaning young warrior. The picked warriors have fallen; so that though she has borne seven sons she is now defenceless against the spoiler.Noonday — When one least looks for an attack.Caused him to fall upon it — Rather, I caused to fall upon her (namely, the mother of the young men) anguish and terrors.

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Sun is gone down while… yet day — Betokening violence and calamity.TRAPP, "Verse 8Jeremiah 15:8 Their widows are increased to me above the sand of the seas: I have brought upon them against the mother of the young men a spoiler at noonday: I have caused [him] to fall upon it suddenly, and terrors upon the city.Ver. 8. The widows are increased to me.] Or, Before me; or, In my sight.Above the sands of the seas.] Hyperbole.A spoiler at noon day.] Nebuchadnezzar, that choice young man; for so some render the text. And so he was, when he came against Jerusalem and burned it, viz., in the eighteenth year of his reign.And terrors upon the city.] Or, Terrors, even the city; that is, say the Septuagint and Chaldee, the army of the Chaldees, which for their numbers and order of pitching their tents, seemed to be a city.ELLICOTT, " (8) I have brought . . .—Better, I have brought upon them, even upon the mother of the young warrior (i.e., upon the woman who rejoices most in her son’s heroism), a spoiler at noon-day, i.e., coming, when least expected, at the hour when most armies rested. (See Note on Jeremiah 6:4.)I have caused him to fall upon it suddenly . . .—Better, I have brought suddenly upon her (the “mother” of the previous sentence) travail-pangs (as in Isaiah 13:8) and dismay. The Aramaic word for the anguish of childbirth is also the Hebrew word for “city,” and this has misled translators. The LXX. gives the true meaning.PETT, "Jeremiah 15:8“Their widows are increased to me above the sand of the seas, I have brought on them against the mother of the young men a destroyer at noonday, I have caused anguish and terrors to fall on her suddenly.”Such is to be the slaughter that the number of widows in the land will multiply ‘above the sands of the sea’, a reversal of the promise made by God to Abraham that He would multiply his seed as the sand of the sea (Genesis 22:17). Mothers will see their sons of whom they were so proud destroyed by the destroyer ‘at noonday’ (thus so remorseless that they come at the most unexpected time, in the heat of the sun), and will recognise that it is also coming on themselves. They will be filled with anguish and terror. And all this will happen suddenly and unexpectedly. (Alternately the ‘mother of the young men’ may be Judah itself).

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PULPIT, "To me; i.e. at my bidding. It is the dative of cause. Against the mother of the young men; rather, upon … young man. The widow has lost her husband, the mother her son, so that no human power can repel the barbarous foe. The word rendered "young man" is specially used for "young warriors," e.g. Jeremiah 18:21; Jeremiah 49:26; Jeremiah 51:3. Others following Rashi, take "mother" in the sense of "metropolis," or "chief city", in which case "young man" must be connected with the participle rendered "a spoiler;" but though the word has this sense in 2 Samuel 20:19, it is there coupled with "city," so that no doubt can exist. Hero the prophet would certainly not have used the word in so unusual a sense without giving some guide to his meaning. The rendering adopted above has the support of Ewald, Hitzig, and Dr. Payne Smith. At noonday; at the most unlooked-for moment (see on Jeremiah 6:4). I have caused him, etc.; rather, I have caused pangs and terrors to fall upon her suddenly.

9 The 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.

BARNES, "She hath been ashamed - Or, “is ashamed.” To a Hebrew mother to be childless was a disgrace. Many consider that Jer_15:7-9 refer to the battle of Megiddo, and depict the consternation of Jerusalem at that sad event. If so, in the sun going down while it was day, there will be a reference to the eclipse on September 30, 610 b.c.

CLARKE, "She that hath borne seven - She that hath had a numerous offspring; Jerusalem, the parent of so many cities, villages, and families in the land. Seven signifies a complete or full number.

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GILL, "She that hath borne seven languisheth,.... Either the mother that has borne many children, seven being put for a large number, now being able to bear no more, and being bereaved of what she had, and who were her staff and support, and from whom she had her expectation, faints away, and dies through grief and trouble; or Jerusalem, which formerly abounded with young men, is now in a forlorn and destitute state; her children, the inhabitants of it, being slain with the sword, or dying of famine and the pestilence. In the Talmud (i), this is interpreted of seven wicked kings of Israel, as Jeroboam, Baasha, Ahab, Jehu, Pekah, Menahem, and Hoshea; and elsewhere of seven kings of Judah, thus reckoned, Jehoram, Joash, Ahaz, Manasseh, Amon, Jehoiakim, and Zedekiah (k): she hath given up the ghost; or, "blew out her soul (l)"; her breath departs; no life can be kept in her; she faints away at the calamities coming on her: her sun is gone down while it was yet day; the darkness of affliction, and the evening of distress and calamity came upon her sooner than was expected, while in the midst of peace and prosperity that was promised, and hoped to be enjoyed for a long time to come; see Amo_8:9, she hath been ashamed and confounded; of her vain hope, trust, and confidence: and the residue of them will I deliver to the sword before their enemies, saith the Lord; that is; such who died not of the famine and pestilence, but at the breaking up of the city endeavoured to make their escape, these fell into the hands of the enemy, and perished by the sword, as the Lord here predicts; for whatsoever he says certainly comes to pass.

JAMISON, "borne seven — (1Sa_2:5). Seven being the perfect number indicates full fruitfulness.

languisheth — because not even one is left of all her sons (Jer_15:8).sun is gone down while ... yet day — Fortune deserts her at the very height of her prosperity (Amo_8:9).she ... ashamed — The mothers (she being collective) are put to the shame of disappointed hopes through the loss of all their children.

CALVIN, "He proceeds with his narrative; he says, that fruitful women had been weakened, not as we see to be often the case, for by frequent child — bearing we know the strength of women is diminished; but here he speaks of the strength which mothers derive from their children; for a numerous offspring is the support of mothers. She then who has many children seems strong, as she is by so many shields defended. As then mothers were wont to place much dependence on their offspring, he says that they were weakened as to their strength when they were bereaved of all their children, as though they had been barren.He afterwards adds, that the soul, the people, had expired; for he speaks not here of women, but of the whole people. For it afterwards follows, Set hath her sun while it

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was yet day; that is, when prosperity seemed certain, God suddenly involved them in adversity, and as it were surrounded them with darkness, when they thought that prosperous fortune was slhining on them. He at last says, that they were confounded and ashamed; and at the same time he declares, that he would give all who remained to the sword before their enemies; as though he had said, “They have not yet suffered all the punishment allotted to them, for they are not subdued, though I have heavily and severely chastised them; as then they are incurable, the sword shall destroy the remainder; for my vengeance shall not cease to pursue them, until I shall utterly consume them. (137)7.And I will fan them with a fan in the gates of the land. I have bereaved, I have destroyed my people; From their ways have they not turned:8.Increased to me have their (people) widows More than the sand of the sea; I brought on them, on the mother of they youth, A disaster at mid-day; I caused to come upon her suddenly Tumult and terrors:9.Languish did she who gave birth to seven, Pant for breath did her soul, Set did her sun during the day time, Ashamed has she been and confounded: And the remainder of them to the sword will I give, In the presence of their enemies, saith Jehova.As he speaks of bereavement, of widows, and of giving birth to seven, it seems evident, that “the mother of the youths,” or of young men. Whether mother is to be taken here metaphorically for Jerusalem, is another question; but I think otherwise. The loss of mothers as to their children is what is spoken of. And from having mentioned the case of mothers in their bereavement, the Prophet in the next verse refers to his own mother, and to his own unhappy condition, — Ed.TRAPP, "Jeremiah 15:9 She that hath borne seven languisheth: she hath given up the ghost; her sun is gone down while [it was] yet day: she hath been ashamed and confounded: and the residue of them will I deliver to the sword before their enemies, saith the LORD.Ver. 9. She that hath born seven languisheth.] Jerusalem, that mater multipara, a fruitful mother.She hath given up the ghost.] Heb., She putteth out her soul. {as Job 11:20} We read of some mothers who, hearing of their sons to be slain in battle, have fallen down dead in the place.Her sun is gone down.] See on Amos 8:9. A Christian, when at worst, can sing, Non omnium dierum sol occidit, Not on all days the sun sets. I look for better days yet.ELLICOTT, " (9) She that hath borne seven.—In the picture of the previous verse the glory of the mother was found in the valour of her son, here in the number of

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her children. “Seven,” as the perfect number, represented, as in 1 Samuel 2:5, Ruth 4:15, the typical completeness of the family.Her sun is gone down while it was yet day.—The image of this eclipse of all joy and brightness may possibly have been suggested by the actual eclipse of the sun (total in Palestine), Sept. 30; B.C. 610, the year of the battle of Megiddo, just as the earthquake in the reign of Uzziah suggested much of the imagery of Isaiah and Amos (Isaiah 2:19; Amos 1:1-2; Amos 4:11; Zechariah 14:5). A like image meets us in Amos 8:9.PETT, "Jeremiah 15:9“She who has borne seven languishes, she has given up the spirit; her sun is gone down while it was yet day; she has been put to shame and confounded, and the residue of them will I deliver to the sword before their enemies, the word of YHWH.”The woman who had borne seven sons (a full complement) should have been able to have confidence that at least some would survive, but even she will mourn and languish, because all her sons will have been taken. Her giving up of the spirit probably signifies hopelessness or fainting. She will have given up any hope of their survival. Her sun going down while it was yet day signifies that all brightness will have been removed from her life because of the death of her whole family. Her sons would have gone forth to battle with such great hopes, and supported by the pride of their mother at the thought of their success, only for her to be ashamed and confounded at the terrible news of defeat and death. And any who did survive would only survive in order to become further battle fodder for the sword. It was death all round of the bravest and the best. This was the assured word of YHWH.

10 Alas, 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.

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BARNES, "Jeremiah vents his sorrow at the rejection of his prayer. In reading these and similar expostulations we feel that we have to do with a man who was the reluctant minister of a higher power, from where alone he drew strength to be content to do and suffer.

Strife - More exactly, “lawsuit;” the sense is, “I am as a man who has to enter into judgment with and reprove the whole earth.”I have neither lent ... - i. e., I have no personal cause of quarrel with the people, that I should thus be perpetually at strife with them. The relations between the moneylender and the debtor were a fruitful source of lawsuits and quarrelling.

CLARKE, "A man of contention to the whole earth! - To the whole Land, to all his countrymen; though he had done nothing to merit their displeasure.

GILL, "Woe is me, my mother, that thou hast born me a man of strife,.... Not that the prophet was a quarrelsome and contentious man, but others quarrelled and contended with him, and that for no other reason than for his faithful discharge of his office, under which he ought to have been easy; but being a man of like passions with others, wishes he had never been born, than to meet with so much trouble; and seems to blame his mother for bearing him; or however looked upon himself to be a miserable man through his birth, and that he was destined from thence to this sorrow: and a man of contention to the whole earth; or "land"; the land of Judea, the inhabitants of it, as the Targum; for with no other had Jeremiah to do; and it were these only that contended with him, because he brought a disagreeable message to them, concerning their captivity: I have neither lent on usury, nor men have lent to me on usury; which was not lawful with the Jews to do; and therefore such were cursed that did it: but this is not to be restrained to this particular branch of business, which was not usual; but has respect to all trade and commerce; and the meaning is, that the prophet did not concern himself with secular affairs, but attended to the duties of his office; he carried on no negotiations with men; he was neither a creditor nor a debtor; had nothing to do with pecuniary affairs; which often occasions strifes and contentions, quarrels and lawsuits; and yet, notwithstanding, could not be free from strife and debate: yet everyone of them do curse me; that is, everyone of the inhabitants of the land of Judea, so much known were Jeremiah and his prophecies; these slighted and set light by both him and his predictions; and wished the vilest imprecations upon him for his messages to them. The word here used is compounded of two words, or derived from two roots, as Kimchi observes; the one signifies to make light or vilify, in opposition to honour and glory; and the other to curse, in opposition to blessing; and this is often the case of the ministers of the word, not only to be slighted and despised, but to be defamed and cursed; see 1Co_4:12.

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HENRY, "Jeremiah has now returned from his public work and retired into his closet; what passed between him and his God there we have an account of in these and the following verses, which he published afterwards, to affect the people with the weight and importance of his messages to them. Here is,

I. The complaint which the prophet makes to God of the many discouragements he met with in his work, Jer_15:10.1. He met with a great deal of contradiction and opposition. He was a man of strife and contention to the whole land (so it might be read, rather than to the whole earth, for his business lay only in that land); both city and country quarrelled with him, and set themselves against him, and said and did all they could to thwart him. He was a peaceable man, gave no provocation to any, nor was apt to resent the provocations given him, and yet a man of strife, not a man striving, but a man striven with; he was for peace, but, when he spoke, they were for war. And, whatever they pretended, that which was the real cause of their quarrels with him was his faithfulness to God and to their souls. He showed them their sins that were working their ruin, and put them into a way to prevent that ruin, which was the greatest kindness he could do them; and yet this was it for which they were incensed against him and looked upon him as their enemy. Even the prince of peace himself was thus a man of strife, a sign spoken against, continually enduring the contradiction of sinners against himself. And the gospel of peace brings division, even to fire and sword, Mat_10:34, Mat_10:35; Luk_12:49, Luk_12:51. Now this made Jeremiah very uneasy, even to a degree of impatience. He cried out, Woe is me, my mother, that thou hast borne me, as if it were his mother's fault that she bore him, and he had better never have been born than be born to such an uncomfortable life; nay, he is angry that she had borne him a man of strife, as if he had been fatally determined to this by the stars that were in the ascendant at his birth. If he had any meaning of this kind, doubtless it was very much his infirmity; we rather hope it was intended for no more than a pathetic lamentation of his own case. Note, (1.) Even those who are most quiet and peaceable, if they serve God faithfully, are often made men of strife. We can but follow peace; we have the making only of one side of the bargain, and therefore can but, as much as in us lies, live peaceably. (2.) It is very uncomfortable to those who are of a peaceable disposition to live among those who are continually picking quarrels with them. (3.) Yet, if we cannot live so peaceably as we desire with our neighbours, we must not be so disturbed at it as thereby to lose the repose of our own minds and put ourselves upon the fret.2. He met with a great deal of contempt, contumely, and reproach. They every one of them cursed him; they branded him as a turbulent factious man, as an incendiary and a sower of discord and sedition. They ought to have blessed him, and to have blessed God for him; but they had arrived at such a pitch of enmity against God and his word that for his sake they cursed his messenger, spoke ill of him, wished ill to him, did all they could to make him odious. They all did so; he had scarcely one friend in Judah or Jerusalem that would give him a good word. Note, It is often the lot of the best of men to have the worst of characters ascribed to them. So persecuted they the prophets. But one would be apt to suspect that surely Jeremiah had given them some provocation, else he could not have lost himself thus: no, not the least: I have neither lent money nor borrowed money, have been neither creditor nor debtor; for so general is the signification of the words here. (1.) It is implied here that those who deal much in the business of this world are often involved thereby in strife and contention; meum et tuum - mine and thine are the great make-bates; lenders and borrowers sue and are sued, and great dealers often get a great deal of ill-will. (2.) it was an instance of Jeremiah's great prudence, and it is written

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for our learning, that, being called to be a prophet, he entangled not himself in the affairs of this life, but kept clear from them, that he might apply the more closely to the business of his profession and might not give the least shadow of suspicion that he aimed at secular advantages in it nor any occasion to his neighbours to contend with him. He put out no money, for he was no usurer, nor indeed had he any money to lend: he took up no money, for he was no purchaser, no merchant, no spendthrift. He was perfectly dead to this world and the things of it: a very little served to keep him, and we find (Jer_16:2) that he had neither wife nor children to keep. And yet, (3.) Though he behaved thus discreetly, and so as one would think should have gained him universal esteem, yet he lay under a general odium, through the iniquity of the times. Blessed be God, bad as things are with us, they are not so bad but that there are those with whom virtue has its praise; yet let not those who behave most prudently think it strange if they have not the respect and esteem they deserve. Marvel not, my brethren, if the world hate you.JAMISON, "(Jer_20:14; Job_3:1, etc.). Jeremiah seems to have been of a peculiarly

sensitive temperament; yet the Holy Spirit enabled him to deliver his message at the certain cost of having his sensitiveness wounded by the enmities of those whom his words offended.man of strife — exposed to strifes on the part of “the whole earth” (Psa_80:6).I have neither lent, etc. — proverbial for, “I have given no cause for strife against me.”

K&D, "Complaint of the Prophet, and Soothing Answer of the Lord. - His sorrow at the rejection by God of his petition so overcomes the prophet, that he gives utterance to the wish: he had rather not have been born than live on in the calling in which he must ever foretell misery and ruin to his people, thereby provoking hatred and attacks, while his heart is like to break for grief and fellow-feeling; whereupon the Lord reprovingly replies as in Jer_15:11-14.Jer_15:10

"Woe is me, my mother, that thou hast born me, a man of strive and contention to all the earth! I have not lent out, nor have men lent to me; all curse me. Jer_15:11. Jahveh saith, Verily I strengthen thee to thy good; verily I cause the enemy to entreat thee in the time of evil and of trouble. Jer_15:12. Does iron break, iron from the north and brass? Jer_15:13. Thy substance and thy treasures give I for a prey without a price, and that for all thy sins, and in all thy borders, Jer_15:14. And cause thine enemies bring it into a land which thou knowest not; for fire burneth in mine anger, against you it is kindled."Woe is me, exclaims Jeremiah in Jer_15:10, that my mother brought me forth! The apostrophe to his mother is significant of the depth of his sorrow, and is not to be understood as if he were casting any reproach on his mother; it is an appeal to his mother to share with him his sorrow at his lot. This lament is consequently very different from Job's cursing of the day of his birth, Job_3:1. The apposition to the suffix "me," the man of strife and contention, conveys the meaning of the lament in this wise: me, who must yet be a man, with whom the whole world strives and contends. Ew. wrongly render it: "to be a man of strife," etc.; for it was not his mother's fault that he

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became such an one. The second clause intimates that he has not provoked the strife and contention. נשה, lend, i.e., give on loan, and with ב, to lend to a person, lend out; hence נשה debtor, and ,נשה creditor, Isa_24:2. These words are not an individualizing of ,בthe thought: all interchange of friendly services between me and human society is broken off (Hitz.). For intercourse with one's fellow-men does not chiefly, or in the foremost place, consist in lending and borrowing of gold and other articles. Borrowing and lending is rather the frequent occasion of strife and ill-will;

(Note: Calvin aptly remarks: Unde enim inter homines et lites et jurgia, nisi quia male inter ipsos convenit, dum ultro et citro negotiantur?)and it is in this reference that it is here brought up. Jeremiah says he has neither as bad debtor or disobliging creditor given occasion to hatred and quarrelling, and yet all curse him. This is the meaning of the last words, in which the form מקללוני is hard to explain. The rabbinical attempts to clear it up by means of a commingling of the verbs קלל and קלה are now, and reasonably, given up. Ew. (Gram. §350, c) wants to make it מקללנני; but probably the form has arisen merely out of the wrong dividing of a word, and ought to be read כלהם ;.So read most recent scholars, after the example of J. D. Mich .קללוניcf. also Böttcher, Grammat. ii. S. 322, note. It is true that we nowhere else find כלהם; but we find an analogy in the archaic כלהם . In its favour we have, besides, the circumstance, that the heavy form הם is by preference appended to short words; see Böttcher, as above, S. 21.CALVIN, "The Prophet, when he saw that his labor availed nothing, or was not so fruitful as he wished, no doubt felt somewhat like a man, and shewed his own weakness. It must however be observed, that he was so restrained by the secret power of the Holy Spirit, that he did not break forth intemperately, as is the case with many; but, he kept the right end so in view, that his sorrows had ever a regard to his object, even to render his labor useful to the people. A clear example of which is seen in these words.But he addresses his mother, as though he counted his own life a curse; what does this mean? “Why,” he says, “hast thou begotten me, my mother? Woe to me, that I have been born a man of strife and of contention!” We learn from these words, that the Prophet was not so composed and calm in his mind, but that he felt angry when he saw that he effected less than he wished; and yet it is evident from the context, that all this was expressed for the benefit of the public, even that the Jews might know, that their hardness of heart in despising God’s devoted servant, yea, in maliciously opposing him, would not turn out to their benefit. This is the purport of the whole.He calls himself a man of strife, not only because he was constrained to contend with the people, for this he had in common with all prophets. God does not send them to flatter or to please the world; they must therefore contend with the world, for no one is brought to a right state, so as to undertake the yoke of God winingly and submissively, until he is proved guilty. Hence men will never obey God, they will

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never submit to his word, until they know that they are in a manner condemned; and for this reason have I said, that this evil is common to all prophets, — that they have to contend with the world. But Jeremiah calls himself a man of strife and contention, because he was slanderously spoken of throughout Judea, as one who through his moroseness drove the whole people to contentions and strifes. This then is to be referred to the false judgments formed by the people; for there was hardly any one who did not say that he was a turbulent man, and that if he was removed, there would have been tranquinity in the city and throughout the whole land. The same objection is at this day made by the enemies of the truth and godliness; they say, that we needlessly create disturbances, and that if we were quiet, there would be the most delightful peace throughout the whole world, and that dissensions and strifes arise only from us, that we are the fans by which the whole world is kindled into contentions. It was then for this reason that Jeremiah complained that he was born a man of strife and contention; not that he was contentious — not that that he gave any occasion to the people to speak so slanderously of him; for the subject here is not respecting the character of the Prophet, as he knew that his courage was approved by God; but as he saw that he was urged and charged with these false accusations, he calls himself a man of strife and a man of contention; the last word is from דן, den, which means to contend.But as to the exclamation respecting his mother, I have already reminded you that it was an evidence of an intemperate feeling; for had he spoken in a composed state of mind, what had he to do with his mother, so as to make her an associate in the evil he complains of? He indeed seems to ascribe a part of the blame to his mother, because she had given him birth. Now this appears unreasonable. But it may at the same time be easily gathered, that the Prophet was not led away by so great a vehemence, except for the sake of promoting the public good, and that it was for this end that he uttered his complaint; for it was not his purpose to condemn his mother, though at the first view it appears so; but though she was innocent, he still shews that he was unjustly loaded with such calumnies, as that he was a man of strife and contention; as though he had said, “Enquire of my mother, who hath begotten me, whether I was contentious from the womb? has my mother been the cause why ye say that I am a turbulent man and the author of strifes? Doubtless nothing can be imputed to my mother; and I am as innocent as she is.” We now then see that the Prophet indirectly condemns the wickedness of the people, because they calumniated him, as though he moved tumults and strifes through the whole land; and this he more fully confirms by the words which follow: —I have not given on usury, nor have they borrowed of me on usury; (138) yet every one curses me He shews here that it was not for a private reason that he was hated by the whole people and loaded with calumnies: for whence come hatreds, and strifes, and complaints, and quarrels, and contentions among men, except through unfair dealing in their intercourse with one another? When, therefore, every one is bent on his own private advantage, he in bears anything to be taken from him. It is indeed a rare thing in the world, that they who carry on business with one another are really friends, and that they wholly approve of each other’s conduct; for, as I

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have already said, covetousness so prevails, that justice and equity disappear among most men. Hence the Prophet says, that he had not lent on usury Under one kind he includes all transactions of life, as though he had said, Je n’ay point traffique, I have had no contention about money affairs, for I have neither lent nor borrowed money, so that I have had no contention with the people on a private concern, nor have they quarrelled with me as though I had injured them or defrauded them, as though they had suffered any loss on my account: yet they all curse me.” (139)We see that the Prophet here testifies that he had not incurred the displeasure of the people through his own fault, or on account of any private concern, but because he had faithfully discharged his duty to God and to his ChurJeremiah He then brings against the people a most awful accusation, that they carried on war, not with a mortal man, but rather with God himself. We now understand what the Prophet had in view.But all faithful teachers are here reminded, that if they perform their office strenuously and wisely, they will surely be loaded with many calumnies, and be called tumultuous, or morose, or disturbers of the peace. They ought then to be fortified against such stumbling — blocks, so that they may persevere in the course of their calling. They ought at the same time to take heed lest they create enemies through any private concerns. For when the pastors of the Church abstain from every public business, yet when they contend, as they ought with the world, all immediately cry out that they are contentious and turbulent; but if the other be added, if they quarrel with this or that man about worldly things, then it cannot be but that the word of God will be evil spoken of through their fault. Hence great care ought to be taken that those who sustain the office of public teaching should not engage in worldly business, and be thus exposed to the necessity of contending about worldly things: they have enough to do, and more than enough, in the warfare in which the Lord has engaged them.Now when the Prophet says that they all cursed him, it was a sad instance of impiety; for he speaks not of heathens but of the seed of Abraham. There was no Church then in the world but at Jerusalem, and yet the Prophet was regarded there as contentious and a man of strife. It ought not then to appear strange to us, that not only professed enemies of Christ load us with reproaches, but that they also curse us who deem themselves to be members of the ChurJeremiah It now follows —I have not lent, nor have they lent to me.There had been no money transactions between them, which are commonly the causes of disputes and contentions. — Ed.The whole of it (the land) is reviling (or cursing) me.As there is something anomalous in the form of the participle, Blayney proposes an emendation, and thinks the right reading to be כלהם קללונו, “All of them curse me.”

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The versions and the Targum favor this reading, which is also adopted by the commonly too venturous Houbigant, and approved by Horsley, one equally venturous and bold. By dropping the ו, as in many copies, the anomoly is removed. — EdCOFFMAN, "Verse 10BEGINNING OF JEREMIAH'S SECOND LAMENT"Woe is me, my mother, that thou has borne me a man of strife and a man of contention to the whole earth! I have not lent, neither have men lent to me; yet every one of them doth curse me. Jehovah said, Verily, I will strengthen thee for good; verily I will cause the enemy to make supplication unto thee in the time of evil and in the time of affliction."These verses and through the end of the chapter constitute "the second personal lament of Jeremiah,"[10] according to Ash; and this one appears to be the most serious because it actually constituted a denial of Jeremiah's commission, as we shall see a moment later."I have not lent, neither have men lent to me ..." (Jeremiah 15:10). What a glimpse of human nature is this! Yes indeed, one of the surest ways to make bitter enemies is either to borrow money from them or to lend it to them! Jeremiah refers to his having refrained from doing either as a grounds of his being unable to understand why everybody hated him!Cheyne believed that this lament "belongs to a later period of the history of Judah"[11] but there is nothing certain about such a speculation. Hyatt stated that, "We do not know the occasion of this lament."[12]"Woe is me, my mother that thou hast borne me" (Jeremiah 15:10). Many commentators equate this with "cursing" the day of his birth. "To curse the day of his birth was tantamount to a rejection of his very mission."[13] This seems to be going a little too far with such implications, because certainly there is a vast difference in what is said here from the account of what was said when Job cursed the day of his birth (Job 3:1-6). Still, Jeremiah's error, whatever it was, required his repentance (Jeremiah 15:19)."I will strengthen thee for good ..." (Jeremiah 15:11). As Dummelow pointed out, Jeremiah's enemies, of whom was Zedekiah, would not only spare his life, but invoke his aid. An example of this is given in Jeremiah 21:1-7.[14]""I will cause the enemy to make supplication unto thee ..." (Jeremiah 15:11). "This was literally fulfilled in Jeremiah 39:11. Nebuchadnezzar gave strict orders to his commander-in-chief to look well to Jeremiah, to do him no harm, and to grant him all the privileges he was pleased to ask."[15]

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WHEDON, "Verse 10THE PROPHET IS CORRECTED AND COMFORTED, Jeremiah 15:10-21.10. Woe is me — Here begins the complaint of the prophet and the answer of Jehovah, in a conversation which constitutes the remainder of the chapter. “Woe is me,” my mother! The deep pathos of this language shows that it was no light burden of duty which Jeremiah was bearing. The language suggests that of Job, in which he cursed the day of his birth, (Job 3:3, etc.,) but is entirely different in spirit. What gives Jeremiah such depth of sorrow is, not only the fate of the commonwealth, but also his experience of personal loneliness, shut out as he was from the sympathy of his countrymen.A man of strife — A prophet of evil omen. I have neither lent, etc. — So it seems that in ancient as well as modern times the relations of moneylender and borrower were fruitful of strife.TRAPP, "Jeremiah 15:10 Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; [yet] every one of them doth curse me.Ver. 10. Woe is me, my mother, that thou hast born me,] scil., In such an age wherein I may not pray for my people, nor can preach unto them to any good purpose. Buchanan bewailed it that he was born nec coelo, nec solo, nec coeculo erudite. (a) Jeremiah lamenteth here for a worse matter. Surely he might well say for his manifold sufferings:“ Littora quot conchas, quot amaens rosaria flores,Quotque soporiferum grana papaver habet;premor salversis, ”& c.- Ovid., Trist.A man of strife and a man of contention.] (b) Generally opposed and quarrelled, for my free and faithful discharge of my duty. This is the world’s wages to godly ministers, whom they usually make their buttmark. But God be thanked, saith he with Jerome, quod dignus sim quem mundus oderit, that I am worthy whom the world should hate. Lutherus pascitur convitiis, saith he of himself, Luther is fed with reproaches.I have neither lent on usury,] i.e., I have neither bought nor sold, as we say, meddled nor made with them. I have had as little to do with them any way as was possible. Usura praecipuum fomentum litium. Usuary particularily starts quarrels. I have

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kept myself close to my calling, and yet I cannot avoid their variance and virulencies. To preach is to derive upon a man’s self the hatred of the world, saith Luther. ELLICOTT, " (10) Woe is me . . .—The abruptness of the transition suggests the thought that we have a distinct fragment which has been merged in the artificial continuity of the chapter. Possibly, as some have thought, Jeremiah 15:10-11 have been misplaced in transcription, and should come after Jeremiah 15:14, where they fit in admirably with the context. The sequence of thought may, however, be that the picture of the sorrowing mother in the previous verses suggests the reflection that there may be other causes for a mother’s sorrow than that of which he has spoken, and so he bursts out into the cry, “Woe is me, my mother!” The prophet feels more than ever the awfulness of his calling as a vessel of God’s truth. He, too, found that he had come “not to send peace on earth, but a sword” (Matthew 10:34). His days were as full of strife as the life of the usurer, whose quarrels with his debtors had become the proverbial type of endless litigation. As examples of the working of the law of debt, see Exodus 22:25; 2 Kings 4:1; Proverbs 6:1-5; Isaiah 24:2; Psalms 15:5; Psalms 109:11.We note, as characteristic of the pathetic tenderness of the prophet’s character, the address to his mother. We may think of her probably as still living, and the thought of her suffering embitters her son’s grief. The sword was piercing through her soul also (Luke 2:35). There, too, there was a Mater dolorosa.PETT, "Verse 10Jeremiah Grieves Over His Unhappy Situation And The Effect That It Is Having On His Mother (Jeremiah 15:10).Jeremiah 15:10‘Woe is me, my mother, that you have borne me,A man of strife and a man of contention to the whole earth!I have not lent, neither have men lent to me,Every one of them curses me.’The ‘woe is me’ or ‘alas’ is wrung from him as he thinks about the mothers who will have lost their sons in Jeremiah 15:9, for he grieves over what his own mother has to bear. He recognises that while his own mother may not have lost him to death she has lost him in another way. She has had to look on with grief in her heart as all men curse him and call him ‘traitor’ and she suffers the affliction of seeing every man’s hand turned against him, even that of his own family. And that is in spite of the fact that he has given them no reason to hate him apart from by his acting as

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YHWH’s mouthpiece. For he has lent no money, thus making men wary of him, nor does he owe money, causing dissension through not paying it back (see Deuteronomy 23:19; Psalms 15:5). He is not involved in anything that is the usual cause of dissension between men. As far as he is aware there is nothing in his personal life that should cause them to hate him. But they do.The reference to lending and borrowing brings out how much such activity was despised in Judah if it was connected with obtaining gain by doing so. This was in fact in accordance with the covenant which forbade lending for interest, apart from to foreigners (Deuteronomy 23:19-20; Deuteronomy 15:2-3). Any loans to fellow Israelites had to be made in goodwill without any hope of gain (Deuteronomy 15:7-11).Verses 10-14Jeremiah Too Feels That He Has Been Born To Affliction And Strife But Is Comforted By YHWH As He Outlines The Future That Lies Ahead, Including The Invasion From The North (Jeremiah 15:10-14).The thought of the mothers who have borne their sons only for them to die turns Jeremiah’s thoughts to his own situation, equally terrible in his eyes. Is his mother any better off? She may not have physically lost him but she has borne him only for him to cause strife and contention worldwide, and even in his own family (Jeremiah 12:6), with the result that in spite of the fact that he has not become involved with debt or with lending (in other words not with anything of a doubtful nature) all men curse him, something that he is finding difficult to bear, and something which must have been a great grief and affliction to her. She too had cause to ‘give up the spirit’ and be ashamed and confounded (Jeremiah 15:9).PULPIT, "Jeremiah 15:10-21These verses come in very unexpectedly, and are certainly not to be regarded as a continuation of the preceding discourse. They describe some deeply pathetic moment of the prophet's inner life, and in all probability belong to a later period of the history of Judah. At any rate, the appreciation of the next chapter will be facilitated by reading it in close connection with Jeremiah 15:9 of the present chapter. But the section before us is too impressive to be east adrift without an attempt to find a place for it in the life of the prophet. The attempt has been made with some plausibility by a Jewish scholar, Dr. Gratz, who considers the background of these verses to be the sojourn of Jeremiah at Ramah, referred to in Jeremiah 40:1, and groups them, therefore, with another prophecy (Jeremiah 31:15-17), in which Ramah is mentioned by name as the temporary abode of the Jewish captives. We are told in Jeremiah 40:4, Jeremiah 40:5, that Jeremiah had the choice given him of either going to Babylon with the exiles, or dwelling with the Jews who were allowed to remain under Gedaliah the governor. He chose, as the narrative in Jeremiah 40:1-16. tells us, to stay with Gedaliah; but the narrative

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could not, in accordance with the reserve which characterizes the inspired writers, reveal the state of mind in which this difficult choice was made. This omission is supplied in the paragraph before us. Jeremiah, with that lyric tendency peculiar to him among the prophets, gives a vent to his emotion in these impassioned verses. He tells his friends that the resolution to go to Gedaliah may cost him a severe struggle. He longs for rest, and in Babylon he would have more chance of a quiet life than among the turbulent Jews at home. But he has looked up to God for guidance, and, however painful to the flesh, God's will must be obeyed. He gives us the substance of the revelation which he received. The Divine counselor points out that he has already interposed in the most striking manner for Jeremiah, and declares that if he will devote himself to the Jews under Gedaliah, a new and fruitful field will be open to him, in which, moreover, by Divine appointment, no harm can happen to him. Whether this is really the background of the paragraph must remain uncertain. In a case of this kind, we are obliged to call in the help of the imagination, if the words of the prophet are to be realized with any degree of vividness. There are some great difficulties in the text, and apparently one interpolation.Jeremiah 15:10Woe is me, my mother! This is one of those passages (comp. Introduction) which illustrate the sensitive and shrinking character of our prophet."If his meek spirit erred, opprestThat God denied repose,What sin is ours, to whom Heaven's restIs pledged to heal earth's woes?"(Cardinal Newman, in 'Lyra Apostolica,' 88.).I have neither lent on usury, etc.; a speaking figure to men of the ancient world, to whom, as Dr. Payne Smith remarks, "the relations between the money-lender and the debtor were the most fruitful source of lawsuits and quarrellings."

11 The Lord said,“Surely I will deliver you for a good purpose;

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surely I will make your enemies plead with you in times of disaster and times of distress.

BARNES, "Shall be well with thy remnant - Or, thy loosing shall be for good; in the sense of being set free, deliverance.

To entreat thee well ... - Rather, “to supplicate thee in the time of evil etc.;” fulfilled in Jer_21:1-2; Jer_37:3; Jer_42:2.

CLARKE, "I will cause the enemy to entreat thee well in the time of evil -This was literally fulfilled; see Jer_39:11, etc. Nebuchadnezzar had given strict charge to Nebuzaradan, commander in chief, to look well to Jeremiah, to do him no harm, and to grant him all the privileges he was pleased to ask.

GILL, "The Lord said,.... In answer to the prophet's complaint: verily it shall be well with thy remnant: not with the remnant of his people, or those that should escape the threatened calamities; but the sense is, that it should be well with him in his latter end; the remainder of his days should be comfortable or be spent in peace and prosperity; and so the Targum, "if thine end shall not be for good.'' The words are in the form of an oath, as Kimchi and Ben Melech observe; and the meaning is, that if it is not well with thee in thy last days, then say I am unfaithful, and not true to my word. According to Donesh, cited by Jarchi, the word translated "remnant" has the signification of loosing; and he renders it, "if I loose thee not for good" (m); which accordingly was done, Jer_40:4, and this sense is confirmed by the note of the Masorites: "verily I will cause the enemy to entreat thee well"; or, "if I do not", &c. for it is also in the form of an oath, as before, as Jarchi notes; and so it was, Nebuchadnezzar gave charge to Nebuzaradan, the captain of the guard, to look well to him, and do him no harm; who, when he loosed him, gave him his choice to go with him to Babylon, or continue in the land, Jer_39:11, or, "verily I will", or, "shall I not entreat the enemy for thee?" (n) and make him gentle and humane, so that he shall use thee kindly. Jarchi interprets this of Zedekiah and his courtiers seeking to Jeremiah, in the time of their distress, to pray for them, Jer_37:2, and to which sense the Targum inclines, "if they shall not come and help thee, &c.'' in the time of evil, and in the time of affliction; when the city is taken, and the

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people carrying captive. HENRY 11-14, "The answer which God gave to this complaint. Though there was in

it a mixture of passion and infirmity, yet God graciously took cognizance of it, because it was for his sake that the prophet suffered reproach. In this answer, 1. God assures him that he should weather the storm and be made easy at last, Jer_15:11. Though his neighbours quarrelled with him for what he did in the discharge of his office, yet God accepted him and promised to stand by him. It is in the original expressed in the form of an oath: “If I take not care of thee, let me never be counted faithful; verily it shall go well with thy remnant, with the remainder of thy life” (for so the word signifies); “the residue of thy days shall be more comfortable to thee than those hitherto have been.” Thy end shall be good; so the Chaldee reads it. Note, It is a great and sufficient support to the people of God that, how troublesome soever their way may be, it shall be well with them in their latter end, Psa_37:37. They have still a remnant, a residue, something behind and left in reserve, which will be sufficient to counterbalance all their grievances, and the hope of it may serve to make them easy. It should seem that Jeremiah, besides the vexation that his people gave him, was uneasy at the apprehension he had of sharing largely in the public judgments which he foresaw coming; and, though he mentioned not this, God replied to his thought of it, as to Moses, Exo_4:19. Jeremiah thought, “If my friends are thus abusive to me, what will my enemies be?” And God had thought fit to awaken in him an expectation of this kind, Jer_12:5. But here he quiets his mind with this promise: “Verily I will cause the enemy to entreat thee well in the time of evil, when all about thee shall be laid waste.” Note, God has all men's hearts in his hand, and can turn those to favour his servants whom they were most afraid of. And the prophets of the Lord have often met with fairer and better treatment among open enemies than among those that call themselves his people. When we see trouble coming, and it looks very threatening, let us not despair, but hope in God, because it may prove better than we expect. This promise was accomplished when Nebuchadnezzar, having taken the city, charged the captain of the guard to be kind to Jeremiah, and let him have every thing he had a mind to, Jer_39:11, Jer_39:12. The following words, Shall iron break the northern iron, and the steel, or brass? (Jer_15:12), being compared with the promise of God made to Jeremiah (Jer_1:18), that he would make him an iron pillar and brazen walls,seem intended for his comfort. They were continually clashing with him, and were rough and hard as iron; but Jeremiah, being armed with power and courage from on high, is as northern iron, which is naturally stronger, and as steel, which is hardened by art; and therefore they shall not prevail against him; compare this with Eze_2:6; Eze_3:8, Eze_3:9. He might the better bear their quarrelling with him when he was sure of the victory. 2. God assures him that his enemies and persecutors should be lost in the storm, should be ruined at last, and that therein the word of God in his mouth should be accomplished and he proved a true prophet, Jer_15:13, Jer_15:14. God here turns his speech from the prophet to the people. To them also Jer_15:12 may be applied: Shall iron break the northern iron, and the steel? Shall their courage and strength, and the most hardly and vigorous of their efforts, be able to contest either with the counsel of God or with the army of the Chaldeans, which are as inflexible, as invincible, as the northern iron and steel. Let them therefore hear their doom: Thy substance and thy treasure will I give to the spoil, and that without price; the spoilers shall have it gratis; it shall be to them a cheap and easy prey. Observe, The prophet was poor; he neither lent nor borrowed; he had nothing to lose, neither substance. nor treasure, and therefore the enemy will treat him well, Cantabit vacuus coram latrone viator - The traveller that has no property 62

about him will congratulate himself when accosted by a robber. But the people that had great estates in money and land would be slain for what they had, or the enemy, finding they had much, would use them hardly, to make them confess more. And it is their own iniquity that herein corrects them: It is for all thy sins, even in all thy borders. All parts of the country, even those which lay most remote, had contributed to the national guilt, and all shall now be brought to account. Let not one tribe lay the blame upon another, but each take shame to itself: It is for all thy sins in all thy borders. Thus shall they stay at home till they see their estates ruined, and then they shall be carried into captivity, to spend the sad remains of a miserable life in slavery: “I will make thee to pass with thy enemies, who shall lead thee in triumph into a land that thou knowest not, and therefore canst expect to find no comfort in it.” All this is the fruit of God's wrath: “It is a fire kindled in my anger, which shall burn upon you, and, if not extinguished in time, will burn eternally.”

JAMISON, "Verily — literally, “Shall it not be?” that is, “Surely it shall be.”thy remnant — the final issue of thy life; thy life, which now seems to thee so sad, shall eventuate in prosperity [Calvin]. They who think that they shall be the surviving remnant, whereas thou shalt perish, shall themselves fall, whereas thou shalt remainand be favored by the conquerors [Junius], (Jer_40:4, Jer_40:5; Jer_39:11, Jer_39:12). The Keri reads, “I will set thee free (or as Maurer, ‘I will establish thee’) for good” (Jer_14:11; Ezr_8:22; Psa_119:122).to entreat thee well — literally, “to meet thee”; so “to be placable, nay, of their own accord to anticipate in meeting thee with kindness” [Calvin]. I prefer this translation as according with the event (Jer_39:11, Jer_39:12; Jer_40:4, Jer_40:5). Gesenius, from Jer_7:16; Jer_27:18; Job_21:15, translates (not only will I relieve thee from the enemy’s vexations, but) “I will make thine enemy (that now vexeth thee) apply to thee with prayers” (Jer_38:14; Jer_42:2-6).

K&D, "Jer_15:11-14To this complaint the Lord makes answer in Jer_15:11-14, first giving the prophet the prospect of complete vindication against those that oppose him (Jer_15:11), and then (Jer_15:12-14) pointing to the circumstances that shall compel the people to this result.

The introduction of God's answer by אמר יהוה without כה is found also in Jer_46:25, where Graf erroneously seeks to join the formula with what precedes. In the present 11th verse the want of the כה is the less felt, since the word from the Lord that follows bears in the first place upon the prophet himself, and is not addressed to the people. אם לא is a particle of asseveration, introducing the answer which follows with a solemn assurance. The vowel-points of שרות fo require 1 ,שריתי pers. perf., from שרה = the Aram. שרא, loose, solve (Dan_5:12): I loose (free) thee to thy good. The Chet. is variously read and rendered. By reason of the preceding אם, the view is improbable that we have here an infinitive; either ת שרר inf. Pi. of ,שר in the sig. inflict suffering: "thy affliction becomes welfare" (Hitz.); or ת inf. Kal ,שר of שרה, set free: thy release falls out to thy good (Ros., etc.). The context suggests the 1 pers. perf. of שרר, against which the

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defective written form is no argument, since this occurs frequently elsewhere, e.g., ענת, Nah_1:12. The question remains: whether we are to take שרר according to the Hebrew usage: I afflict thee to thy good, harass thee to thine advantage (Gesen. in the thes. p. 1482, and Näg.), or according to the Aramaic (_ra) in the sig. firmabo, stabiliam: I strengthen thee or support thee to thy good (Ew., Maur.). We prefer the latter rendering, because the saying: I afflict thee, is not true of God; since the prophet's troubles came not from God, nor is Jeremiah complaining of affliction at the hand of God, but only that he was treated as an enemy by all the world. ב for good, as in Psa_119:122, so that it ,לטshall fall out well for thee, lead to a happy issue, for which we have elsewhere בה ,לטJer_14:11, Psa_86:17; Neh_5:19. - This happy issue is disclosed in the second clause: I bring it about that the enemy shall in time of trouble turn himself in supplication to thee, because he shall recognise in the prophet's prayers the only way of safety; cf. the fulfilment of this promise, Jer_21:1., Jer_37:3; Jer_38:14., Jer_42:2. הפניע, here causative, elsewhere only with the sig. of the Kal, e.g., Jer_36:25, Isa_53:12. "The enemy," in unlimited generality: each of thine adversaries.CALVIN, "God at the beginning of this verse no doubt intimates that he would be propitious to his servant, and grant him what he asked. We then conclude that the Prophet’s prayer was heard; and hence also becomes manifest what I have stated, that the Prophet was not so led away by the force of grief, but that he chiefly regarded the benefit of the people. God then was so propitious to his request, that he said that it would be well with his remnant, that what remained would be blessed.Interpreters differ as to the second clause: some apply what is said to the people, I will make the enemy to meet thee in the time of evil, and in the time of trouble: and so they take this view, that God at the beginning of the verse answers the Prophet, and intimates that his request was accepted, so that there would be a better and happier end than what then appeared; and they think that God then turns his discourse to the people, “With regard to you, I will make the enemy to meet you in the day of affliction.” But this explanation seems forced. I prefer to regard the whole verse as addressed to the Prophet. God promises first that his remnant would be prosperous; and by remnant he means the remaining time or the end of life, as though he had said, “I will at length have pity on thee, so that the things which cause thee the greatest grief shall turn into joy: thine end then shall be more prosperous than thou thinkest.” Then the words which follow confirm the previous sentence: for the Prophet might have objected and said, “Then either the people shall be delivered from all trouble, or I shall not escape a part of the calamity.” To this God replies and says, “Thou and others nmst suffer many things, but I will make the enemy to meet thee, that is, I will make the enemy to be propitious to thee, and even of his own accord to anticipate thee.Interpreters differ still farther respecting the verb הפגעתי epegoti; some regard it in a transitive sense, “To meet thee will I make the enemy;” others render the sentence thus, “I will meet the enemy for thee,” or, “I will cause the enemy to ask for thee.” The verb, פגע pego, means sometimes to meet, either in a good or bad sense; as when

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one goes as an enemy against another, he is said to meet him; or, when one offers help and shews kindness to another, he is said to meet him. But the word has another meaning, and signifies sometimes to ask, and so some take it here, “I will cause the enemy to ask for thee.” But this is far — fetched: God did not send messengers to pacify the Babylonians towards his servant Jeremiah. I prefer to render the words thus, “I will meet the enemy for thee,” or, “I will cause the enemy to meet thee;” that is, “I will pacify him by my secret influence, so that he will of himself spare thee and treat thee kindly.” And we know that it so happened; for Jeremiah was loosed from his chains and was allowed his liberty, so that he was permitted to go wherever he wished. As then the enemies treated him with so nmch kindness, it appears evident that what God had before promised was fulfined.As to the main thing intended, there is no ambiguity in the words: God promised that the latter end of Jeremiah would be happy, and that though he was to suffer somewhat in the common calamity of the whole people, yet the enemy would treat him kindly, so that his condition would be better and more desirable than that of others. (140)But why did Jeremiah make this public? why did he give this description? why did he commit it to writing? even that the Jews might understand that they who harassed him, when he had done them no injury, dealt unjustly with him. They had indeed been excited by him, but it was through what his office required, for he could not deny obedience to God. Jeremiah then made public what God only knew before, that he might produce an impression on them, provided any hope of repentance yet remained. And for the same reason also was the promise of God added; for the Jews ought to have been terrified, when they saw that such an end was promised by God to the Prophet; for what must have happened to them, except the curse of God to the utter-most? We hence see, that in the complaint of the Prophet, and in the answer given by God, the salvation of the people was regarded; for the complaint contains a most severe reproof and the answer of God threatens a most dreadful judgment to the rebellious people. It follows —This verse, the 11th, is in the past tense and not in the future, and may be thus rendered, —Jehovah said, — Has not thy ministry been for good? Have I not interposed for thee in the time of evil, And in the time of distress, with the enemy?There are various readings for the word I render “ministry,” which Parkhurst thinks comes from שרת, to serve. Very few readings favor the word which means a remnant,” and of the versions the Vulgate alone. The reading mostly countenanced (19 MSS.) is שרותיך, derived from שרה, to loose, or to let go, “Have I not happily let thee go?” In this case לטוב must be rendered adverbially, happily, or fully. Blayney’s version is, —Have I not brought thee off advantageously?

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But the most natural meaning is what Parkhurst proposes, which is approved by Horsley, only he renders the sentence in the past tense, “Is not thy ministry for good?” while the only verb in the verse is in the past tense, and so ought this clause to be. — Ed. WHEDON, " 11. It shall be well with thy remnant — The passage is exceedingly difficult. This difficulty pressed upon the Jews themselves, for the keri is manifestly a struggle for relief. Many translations have been given, for the most important of which see the critical note of Nagelsbach in loc. The following deserve mention: “I afflict thee for thy good,” Gesenius, Meyer, Nagelsbach. “I will strengthen thee for good,” Ewald, Keil. “I will loose thee for good,” Furst, Rosenmuller. Of these the last is preferable, both on the score of etymology and sense, combining, as it does, substantially both the kethil and keri. The word occurs elsewhere only in Job 37:3, where it applies to the lightning, and is rendered in the English version “directeth,” but probably should be translated hath set loose.To entreat thee well — Rather, to supplicate thee, a prophecy which was literally fulfilled. See Jeremiah 21:1, etc.; Jeremiah 37:3; Jeremiah 38:14, etc.; Jeremiah 43:2.TRAPP, "Jeremiah 15:11 The LORD said, Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee [well] in the time of evil and in the time of affliction.Ver. 11. Verily it shall be well with thy remnant.] Heb., If it be not well, q.d., then trust me no more; thy latter end shall be comfortable; [Psalms 37:37] the end of that man is peace, be his beginning and middle never so troublesome.Verily I will cause the enemy to entreat thee well.] Or, I will intercede for thee with the enemy. See this fulfilled, Jeremiah 40:4. God can speak for his in the hearts of their enemies, and make their foes to favour them, as many of the Papists here did Wycliffe, and after him Bradford.ELLICOTT, " (11) Verily it shall be well with thy remnant.—The passage is obscure, and the reading uncertain; (1) Thy freedom shall be for good, or (2) I afflict thee for thy good, or (3) I strengthen thee for thy good, have been proposed as better renderings. The second seems to give the meaning most in harmony with the context. Jehovah comforts the despairing prophet by the promise that in due time there shall be a deliverance from the discords of his life, and that “all things shall work together for his good.”I will cause the enemy to entreat thee well.—The final adverb, which is not found in the Hebrew, obscures the sense, suggesting the English phrase of “treating well.” Better, I will cause the enemy to be a suppliant to thee in time of evil. Partial fulfilments of the promise are found in Jeremiah 21:1; Jeremiah 37:3; Jeremiah

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42:2.PETT, "Verse 11YHWH Responds By Assuring Him That He Is Watching Over Him For Good For He And His Remnant Are The Hope Of The Future (Jeremiah 15:11).YHWH’s response is to encourage him by pointing out what He is doing through him, and what the future holds for him. He will act on his behalf ‘for good’. There is a difficulty in translating the word shrwthch. The natural translation would be to take it as a shortened form for ‘your remnant, those of you who remain’. Then we would read ‘Truly your remnant will be for good’. This, however, appears difficult to most (including the Masoretes) and causes them to seek an alternative which involves alterations in the text, a number of which have been suggested including, ‘I will serve/strengthen/afflict/ deliver you for good’. The Qere has here ‘I will deliver you --.’ The Hebrew srr produces ‘I will afflict you --.’. The Aramaic sra produces ‘I will strengthen you --.’ The use of srh produces ‘I have served you --.’ The general meaning is, however, clear, that YHWH will act on his behalf and watch over him.Jeremiah 15:11‘YHWH said,“Truly those of you who remain will be for good.Truly I will cause the enemy to make supplication to you,In the time of evil,And in the time of affliction.”Accepting the MT ‘those who remain (faithful to YHWH)’, YHWH’s response to Jeremiah’s despair is to assure him that while it may not appear like it, He is using him and his disciples (those who remain loyal) ‘for good’. They are the one bright spot in the gathering darkness. As with Elijah before him God has those set apart who have not bowed the knee to Baal, and they would be the foundation for the future.Indeed in the future YHWH would cause some of those who were his enemies (opposed to him) to make supplication to him, both for his prophetic guidance, and for help in their distress, when the times of evil and affliction came on them. One example of such supplication would be Zedekiah’s private consultation with Jeremiah in Jeremiah 38:14 ff.; compare also reference to enquiries in Jeremiah 21:1-2; Jeremiah 37:7; Jeremiah 37:17. Note also his request for Jeremiah’s prayers in Jeremiah 37:3.

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PULPIT, "Jeremiah 15:11The Lord said. The prophets are usually so tenacious of the same formulae that even their slight deviations are noteworthy. "The Lord said," for "Thus saith the Lord," occurs only here and in Jeremiah 46:25 (where, however, the phrase has possibly been detached by mistake from the preceding verse). It shall be well with thy remnant; rather, I have loosed thee for (thy) good, or, thy loosing (shall be) for (thy good), according as we adopt the reading of the Hebrew text or that of the margin, which differs in form as slightly as it is possible to do. If we accept the historical setting proposed by Gratz for this paragraph, the reference will be to the "loosing" of Jeremiah from his chains mentioned in Jeremiah 40:4. The rendering given here is, however, only a probable one; it is in conformity with the Aramaic usage of the verb (the Targum uses it in this sense in Jeremiah 40:4), and is supported by its suitability to the context and, philologically, by the fact of the growing influence of Aramaic upon Hebrew. Gesenius, in his anxiety to keep close to the native use of the root, produces a rendering which does not suit the context, viz. "I afflict thee for (thy) good." Jeremiah does not complain of being afflicted by God, but that all the world is against him; Ewald, comparing a different Aramaic verb to that appealed to above, renders, "I strengthen thee," etc; which is adopted by Keil, but does not accord with the second half of the verse so well as the rendering adopted. The Authorized Version follows the Targum, the Vulgate, Aquila, Symmachus, Rashi, and Kimchi, assuming that sherith is contracted from sh'erith (as in 1 Chronicles 12:38), and that "remnant" is equivalent to "remnant of life." But, though the sense is not unacceptable (comp. Verses 20, 21), the form of expression is unnatural; we should have expected akharith'ka, "thy latter end" (comp. Job 8:7). I will cause the enemy to entreat thee well. This expression is as difficult as the preceding, and our rendering of it will depend entirely on our view of the context. If "the enemy" means the Chaldeans, the Authorized Version will be substantially correct. Rashi has already mentioned the view that the phrase alludes to Nebnzar-adan's respectful inquiry as to the wishes of Jeremiah in Jeremiah 40:2-5. In this ease, the literal rendering is, I will cause the enemy to meet thee (as a friend); comp. Isaiah 47:3; Isaiah 64:4. But if "the enemy" means the Jews, then we must render, I grill cause the enemy to supplicate thee, and illustrate the phrase by the repeated applications of Zedekiah to the prophet (Jeremiah 21:1, Jeremiah 21:2; Jeremiah 37:3; Jeremiah 38:14), and the similar appeal of the "captains of the forces," in Jeremiah 42:1-3.

12 “Can a man break iron— iron from the north—or bronze?

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BARNES, "The steel - “brass,” i. e., bronze. By the “iron” is meant Jeremiah’s intercession; but this cannot alter the divine purpose to send Judah into exile, which is firm as steel and brass. For “brass” see Exo_25:3 note. The alloy of copper and zinc now called brass was entirely unknown to the ancients.

CLARKE, "Shall iron break the northern iron and the steel? - Shall our weak forces be able to oppose and overcome the powers of the Chaldeans? נחשת nechasheth, which we here translate steel, property signifies brass or copper united with tin, which gives it much hardness, and enables it to bear a good edge.

GILL, "Shall iron break the northern iron and the steel? Can iron break iron, especially that which comes from the north, which was harder than the common iron; or steel, the hardest of all? though the Jews were hard as iron, they could not prevail against and overcome Jeremiah, who was made an iron pillar and brasen walls against them, Jer_1:18, and so these words are spoken for his comfort and encouragement: or they may respect the Jews and the Chaldeans; and the sense be, that the Jews, as mighty and as strong as they fancied themselves to be, and boasted that they were, they could not find themselves a match for the Chaldean army, which came out of the north; and may be said to be as hard as the northern iron, which came from the Chalybes, a people in the north, near Pontus, from whom steel has its name in the Latin tongue; and this sense agrees with what follows.

JAMISON, "steel — rather, brass or copper, which mixed with “iron” (by the Chalybes near the Euxine Pontus, far north of Palestine), formed the hardest metal, like our steel. Can the Jews, hardy like common iron though they be, break the still hardier Chaldees of the north (Jer_1:14), who resemble the Chalybian iron hardened with copper? Certainly not [Calvin]. Henderson translates. “Can one break iron, (even) the northern iron, and brass,” on the ground that English Version makes ordinary iron not so hard as brass. But it is not brass, but a particular mixture of iron and brass, which is represented as harder than common iron, which was probably then of inferior texture, owing to ignorance of modern modes of preparation.

K&D, "Jer_15:12-14That the case will turn out so is intimated by Jer_15:12-14, the exposition of which is, however, difficult and much debated. Jer_15:12 is rendered either: can iron (ordinary iron) break northern iron and brass (the first "iron" being taken as subject, the second as object)? or: can one break iron, (namely) iron of the north, and brass ("iron" being taken

both times as object, and "break" having its subject indefinite)? or: can iron...break ( ע ירintrans. as in Jer_11:16)? Of these three translations the first has little probability, inasmuch as the simile of one kind of iron breaking another is unnatural. But Hitz.'s

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view is wholly unnatural: that the first "iron" and "brass" are the object, and that "iron from the north" is subject, standing as it does between the two objects, as in Son_5:6, where, however, the construction alleged is still very doubtful. Nor does the sense, which would in this way be expressed, go far to commend this rendering. By iron and brass we would then have to understand, according to Jer_6:28, the stiff-necked Jewish people; and by iron from the north, the calamity that was to come from the north. Thus the sense would be: will this calamity break the sullen obstinacy of the prophet's enemies? will it make them pliable? The verse would thus contain an objection on the part of the prophet against the concession vouchsafed by God in Jer_15:11. With this idea, however, Jer_15:11-14 are emphatically not in harmony. The other two translations take each a different view of the sense. The one party understand by iron and brass the prophet; the other, either the Jewish people or the northern might of the Chaldean empire. Holding that the prophet is so symbolized, L. de Dieu and Umbr. give the sense thus: "Let him but bethink him of his immoveable firmness against the onsets of the world; in spite of all, he is iron, northern iron and brass, that cannot be broken." Thus God would here be speaking to the prophet. Dahl., again, holds the verse to be spoken by the prophet, and gives the sense: Can I, a frail and feeble man, break the determination of a numerous and stiff-necked nation? Against the later view the objection already alleged against Hitz. is decisive, showing as it did that the verse cannot be the prophet's speech or complaint; against the former, the improbability that God would call the prophet iron, northern iron and brass, when the very complaint he has making showed how little of the firmness of iron he had about him. If by the northern iron we understand the Jewish people, then God would here say to the prophet, that he should always contend in vain against the stiff-neckedness of the people (Eichh.). This would have been but small comfort for him. But the appellation of northern iron does not at all fit the Jewish people. For the observation that the hardest iron, the steel made by the Chalybes in Pontus, was imported from the north, does not serve the turn; since a distinction between ordinary iron and very hard iron nowhere else appears in the Old Testament. The attribute "from the north" points manifestly to the iron sway of the Chaldean empire (Ros., Ew., Maur., and many others); and the meaning of the verse can only be this: As little as a man can break iron, will the Jewish people be able to break the hostile power of the north (Jer_13:20). Taken thus, the pictorial style of the verse contains a suggestion that the adversaries of the prophet will, by the crushing power of the Chaldeans, be reduced to the condition of turning themselves in supplication to the prophet.CALVIN, "This verse also has been taken in different ways by interpreters: some take the word iron, when repeated in a different case, “Will iron break iron?” but others think the subject wanting in the clause, and consider people to be understood, “Will the Jews break the iron, even the iron from the north, and not only the iron but the brass also, or, the the brass mixed with iron?” There is in reality no difference, but in words only. If we read, “Will the iron break the iron from the north?” the meaning will be, “Though there be great hardness in you, can it yet break that which is in the Assyrians? but ye are not equal to them: make your strength as great as you please, still the Chaldeans will be harder to break you; for if ye are iron, they are brass or steel, and so it will not be possible for you to sustain their violent attacks.”As the meaning of the Prophet is sufficiently evident, I will not insist on words,

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though the rendering I most approve is this, “Will iron break the iron (the repetition is emphatical) from the north and the brass?”We here also see that the design of the holy man was, to divest the Jews of that false confidence in which they boasted: for how was it, that they were so refractory, except that they did not dread any misfortune? As then they were secure, predictions had but little weight with them. Hence the Prophet, in order to beat down this ferocity, says, that there would be greater hardness in the Chaldeans, for they would be like iron, yea, and steel also. (141) It follows —Can he break the iron, The iron from the north and the brass?God had made him an “iron pillar, and a wall of brass:” and he asks now, was it possible for his enemies to destroy him whom God had thus made. The hardest iron came from the north of Judea. The future tense is to be read here potentially. — Ed. COFFMAN, "Verse 12THE DESTRUCTION OF JUDAH INEVITABLE"Can one break iron, even iron from the north, and brass? Thy substance and thy treasure will I give for a spoil without price, and that for all thy sins, even in all thy borders. And I will make them to pass with thine enemies into a land which thou knowest not; for a fire is kindled in mine anger, which shall burn upon you."The last two verses here simply state that all of the treasures and riches of Judah shall God cause to be taken away from them because of their sins. Those treasures shall not be paid for, but shall leave "without price," and be carried away by Judah's enemies into a country they do not know."Can one break iron ..." (Jeremiah 15:12)? There are several different views about what this means. Dummelow believed that it meant, "Judah is not tough enough to withstand the Chaldean power."[16] "The prophet is protesting that he is not strong enough to stand against the hardness and stubbornness of the people."[17] "Jeremiah's prayers are not strong enough to break the iron will of the divine purpose to destroy Judah."[18] Jellie also saw Jeremiah 15:12 as teaching that, "There is a limit to prayer,"[19] quoting also this passage from John Milton's "Paradise Lost":"Prayer against God's absolute decreeNo more avails than breath against the wind,Blows stifling back on him that breatheth forth;Therefore to His great bidding I submit."

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The critical allegation that these verses do not fit is rejected. They clearly predict the exile, which prophecy surely emphasizes the negative answer God had already given in the first paragraph of the chapter to Judah's appeal for mercy; and if the application of Jeremiah 15:12 is to the inability of Jeremiah's prayers to break God's determination to destroy Judah, then this passage is indeed in context. There are no legitimate grounds here for moving these verses or for calling them a gloss. Such allegations are almost certainly incorrect.Robinson called Jeremiah 15:13-14 "Irrelevant";[20] Cheyne called them "a digression";[21] but a much more discerning scholar declared that, "They can hardly be regarded as simply an intrusion into the text; but they may be seen as a significant part of the total picture."[22]COKE, "Jeremiah 15:12. Shall iron break the northern iron— Houbigant renders the verse, I will raise up iron from the north, iron and brass; which seems to give the best interpretation of this difficult verse. Others understand it in a different manner, thus: The Lord, to comfort Jeremiah, promises him in the 11th verse, that he will cause his enemies at the end to treat him well: but he adds in this verse, "What do you fear from the Jews? What can they do against you? Though they were as hard as iron or as steel, they cannot hurt you. I will give you the solidity of brass, the force of northern iron: thou shalt be as a brazen wall, against which all their attacks shall be in vain." See Jeremiah 15:20 and ch. Jeremiah 1:17-18. WHEDON, "12. Steel — Rather, brass. Making this change, the Authorized Version, as to words, faithfully represents the original: but as to the meaning there have been different opinions. Taking the construction of the English Version, the question is: Can one kind of iron break another? Can the iron of Jeremiah’s intercession break the iron of Jehovah’s purpose to send his people into exile? But this does not satisfactorily explain the phrase northern iron. To refer the epithet “northern” to Jehovah’s purpose to send his people into the north country is harsh in the extreme, not to say puerile. Better is it to regard northern iron as a mere repetition for the purpose of identification of the term iron, and break as intransitive. The meaning, then, will be: Shall iron break — northern iron and brass? Is there any probability or possibility that the power of the north country will break, any more than that iron itself will break?ELLICOTT, "(12) Shall iron break . . .?—The abruptness of the question and the boldness of the imagery make the interpretation difficult. That which most harmonises with the context (assuming this verse to carry on the thought of Jeremiah 15:1-9, after the interruption, possibly the interpolation, of Jeremiah 15:10-11) is, that the prayer of the prophet, strong though it may be, cannot change the inflexible purpose of Jehovah to chastise His people’s sins. Some have, however, taken the words as declaring (1) the powerlessness of Judah to resist the titanic strength of the Chaldaeans, or (2) the impotence of the prophet’s enemies to deter him from his work, or (3) the prophet’s want of power against the obdurate evil of

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the people, or (4) the weakness of Pharaoh-nechoh as compared with Nebuchadnezzar. Of these (3) has a show of plausibility from Jeremiah 1:18; Jeremiah 15:20, but does not harmonise so well with what precedes and follows. The “northern iron” is probably that of the Chalybes of Pontus, mentioned as the “artificers in iron” by Æschylus (Prom. Bound, 733), as the coast of the Euxine is called by him the land which is “the mother of iron” (Ibid. 309), famous for being harder than all others. For “steel” we should read bronze. The word is commonly translated “brass,” but that compound, in its modern sense, was unknown to the metallurgy of Israel.PETT, "Verses 12-14But Jeremiah Is To Recognise That His Prayers Will Not Alter What Must Inevitably Happen And The Total Desolation Of Judah (Jeremiah 15:12-14).Jeremiah 15:12“Can one break iron,Even iron from the north, and bronze?”But their supplication to Jeremiah would be in vain, because the future was already determined and would not be altered. Nothing could break the iron coming from the north accompanied by its bronze allies. They were powerful, unbreakable, invincible, and relentless, and they were coming at YHWH’s behest. Iron was seen as the strongest of metals, especially in warfare, while bronze was somewhat inferior but was also regularly used in warfare. Both were difficult to break. Thus the reference is to the power of Babylon and its slightly inferior allies. There may also be a reference here (‘iron from the north’) to a special type of iron of particularly strong quality known to have been produced in the Black Sea area. But as ‘the north’ is constantly used in describing the source of the future invasion (Babylon) that would appear to give the most satisfactory interpretation.PULPIT, "Shall iron break, etc.? Again an enigmatical saying. The rendering of the Authorized Version assumes that by the northern iron Jeremiah means the Babylonian empire. But the "breaking" of the Babylonian empire was not a subject which lay within the thoughts of the prophet. It was not the fate of Babylon, but his own troubled existence, and the possibility that his foes would ultimately succeed in crushing him, which disquieted this conscientious but timid spokesman of Jehovah. The Divine interlocutor has reminded him in the preceding verse of the mercy which has been already extended to him, and now recalls to his recollection the encouraging assurances given him in his inaugural vision (Jeremiah h 18, 19). Render, therefore, Can one break iron, northern iron, and bronze? The steel of the Authorized Version is evidently a slip. The Hebrew word is n'khosheth, which means sometimes (e.g. Jeremiah 6:28; Deuteronomy 8:9; Deuteronomy 33:25; Job 28:2) copper, but more commonly bronze, since "copper unalloyed seems to have

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been but rarely used after its alloys with tin became known" (Professor Maskelyne). "Steel" would have been more fitly introduced as the second of the three names of metals. "Northern iron" at once suggests the Chalybes, famous in antiquity for their skill in hardening iron, and, according to classical authors (e.g. Stephanus the geographer), the neighbors of the Tibareni, in the country adjoining the Euxine Sea, the Tibareni being, of course, the people of Tubal, whom Ezekiel mentions (Ezekiel 27:13) as trafficking in vessels of bronze. Any Jew, familiar with the wares of the bazaar, would at once appreciate the force of such a question as this. Even if iron could be broken, yet surely not steel nor bronze. Thus the verse simply reaffirms the original promises to Jeremiah, and prepares the way for verses 20, 21.

13 “Your wealth and your treasures I will give as plunder, without charge,because of all your sins throughout your country.

BARNES, "Jeremiah is personally addressed in the verse, because he stood before God as the intercessor, representing the people.

(1) God would give Judah’s treasures away for nothing; implying that He did not value them.(2) the cause of this contempt is Judah’s sins.(3) this is justified by Judah having committed them throughout her whole land.

CLARKE, "Thy substance - will I give to the spoil without price - Invaluable property shall be given up to thy adversaries. Or, without price - thou shalt have nothing for it in return.

GILL, "Thy substance and thy treasures will I give to the spoil without price,.... Not the prophet's substance and treasure; for it does not appear that he had any, at least to require so much notice; but the substance and treasure of the people of the Jews, to whom these words are directed; these the Lord threatened should be delivered into the hands of their enemies, and become a spoil and free booty to them, for which they should give nothing, and which should never be redeemed again:

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and that for all thy sins, even in all thy borders; this spoiling of their substance should befall them because of their sins, which they had committed in all the borders of their land, where they had built their high places, and had set up idolatrous worship; or else the meaning is, that their substance and treasure in all their borders, in every part of the land, should be the plunder of their enemies, because of their sins.JAMISON, "Thy substance ... sins — Judea’s, not Jeremiah’s.without price — God casts His people away as a thing worth naught (Psa_44:12). So, on the contrary, Jehovah, when about to restore His people, says, He will give Egypt, etc., for their “ransom” (Isa_43:3).even in all thy borders — joined with “Thy substance ... treasures, as also with “all thy sins,” their sin and punishment being commensurate (Jer_17:3).

K&D, "Jer_15:13-14With this Jer_15:13 and Jer_15:14 are thus connected: This time of evil and tribulation (Jer_15:10) will not last long. Their enemies will carry off the people's substance and treasures as their booty into a strange land. These verses are to be taken, with Umbr., as a declaration from the mouth of the Lord to His guilt-burdened people. This appears from the contents of the verses. The immediate transition from the address to the prophet to that to the people is to be explained by the fact, that both the prophet's complaint, Jer_15:10, and God's answer, Jer_15:11-13, have a full bearing on the people; the prophet's complaint at the attacks on the part of the people serving to force them to a sense of their obstinacy against the Lord, and God's answer to the complaint, that the prophet's announcement will come true, and that he will then be justified, serving to crush their sullen doggedness. The connection of thought in Jer_15:13 and Jer_15:14 is thus: The people that so assaults thee, by reason of thy threatening judgment, will not break the iron might of the Chaldeans, but will by them be overwhelmed. It will come about as thou hast declared to them in my name; their substance and their treasures will

I give as booty to the Chaldeans. לא בלא = ,.Isa_55:1, not for purchase-money, i.e ,מחירfreely. As God sells His people for nought, i.e., gives them up to their enemies (cf. Isa_52:3; Psa_44:13), so here He threatens to deliver up their treasures to the enemy as a booty, and for nought. When Graf says that this last thought has no sufficient meaning, his reasons therefor do not appear. Nor is there anything "peculiar," or such as could throw suspicion on the passage, in the juxtaposition of the two qualifying phrases: and that for all thy sins, and in all thy borders. The latter phrase bears unmistakeably on the treasures, not on the sins. "Cause...to bring it," lit., I cause them (the treasures) to pass with thine enemies into a land which thou knowest not, i.e., I cause the enemies to bring them, etc. Hitz. and Graf erroneously: I carry thine enemies away into a land; which affords no suitable sense. The grounding clause: for hire, etc., is taken from Deu_32:22, to show that the threatening of judgment contained in Moses' song is about to come upon degenerate Judah. "Against you it is kindled" apply the words to Jeremiah's contemporaries.

(Note: Jer_15:11-14 are pronounced spurious by Hitz., Graf, and Näg., on the ground that Jer_15:13 and Jer_15:14 are a mere quotation, corrupted in the text, from Jer_17:3-4, and that all the three verses destroy the connection, containing an address to the people that does not at all fit into the context. But the interruption of 75

the continuity could at most prove that the verses had got into a wrong place, as is supposed by Ew., who transposes them, and puts them next to Jer_15:9. But for this change in place there are no sufficient grounds, since, as our exposition of them shows, the verses in question can be very well understood in the place which they at present occupy. The other allegation, that Jer_15:13 and Jer_15:14 are a quotation, corrupted in text, from Jer_17:3-4, is totally without proof. In Jer_17:3-4 we have simply the central thoughts of the present passage repeated, but modified to suit their new context, after the manner characteristic of Jeremiah. The genuineness of the verses is supported by the testimony of the lxx, which has them here, while it omits them in Jer_17:3-4; and by the fact, that it is inconceivable they should have been interpolated as a gloss in a wholly unsuitable place. For those who impugn the genuineness have not even made the attempt to show the possibility or probability of such a gloss arising.)CALVIN, "But, there is a difference among interpreters as to the word גבול gebul. I indeed allow that it means a border: but Jeremiah, as I think, when he intended to state things that are different, made use of different forms of speech; but as the construction is the same, I see not how the word can mean the borders of the land. I hence think that it is to be taken here metaphorically for counsels; as though he had said, “On account of all thy wicked deeds and on account of all thy ends, that is, of all thy counsels, I will make thy wealth and thy treasures a plunder.” For true is that saying of the heathen poet,There is something where thou goest and to which thou levellest thy bow. (142)When we undertake any buiness, we have some end in view. Then the Prophet calls their adulteries, frauds, rapines, violencies and murders, wicked deeds; but he calls their counsels, borders, such counsels as they craftily took, by which they manifested their depravity and baseness.Then, in the first place, he declares that God would be a just avenger against their wicked deeds, and against all the ends which the Jews had proposed to themselves; and at the same time he points out and mentions the kind of punishment they were to have, — that the Lord would give for a plunder all their wealth and treasures, and that without exchanging; some read, “without price,” and consider the meaning to be, — that the Jews would be so worthless, that no one would buy them: but this is too refined. I doubt not but that the Prophet intimates, that whatever the Jews possessed would become a prey to their enemies, so that it would be taken away from them without any price or bartering; as though he had said, “Your enemies will freely plunder all that you have without any permission from you, and will regard as their own, even by the right of victory, whatever ye think you have so laid up as never to be taken away.” (143) He afterwards adds —13.Thy wealth and thy treasures for spoil will I give, Not for a price, but for all thy sins, Even in all thy borders;

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14.And I will make thine enemies to pass To a land thou knowest not; For a fire has been kindled in my wrath, On you it shall burn.The “enemy” before is now “enemies.” The verb “make to pass,” has various readings, owing evidently to the similarity of two letters. The versions, except the Vulgate, have “I will make thee to serve thine enemies;” but the received text is the most suitable to the passage. Blayney’s rendering is, —I will cause them to pass with thine enemies —By “them” he understands “thy wealth and thy treasures;” but this sort of construction can hardly be admitted; and it seems incrongruous. — Ed. WHEDON. "Verse 13-1413, 14. These verses are repeated in Jeremiah 17:3-4.Thy substance — Jeremiah’s, as representing the people. The general meaning of the verses last preceding is substantially as follows: God will take care of his servant, and will give him deliverance from the strait place in which he now is, and will even cause the enemy to supplicate him. (Jeremiah 15:11.) As one proof of this, he mentions the improbability that the Chaldean power will relent, (Jeremiah 15:12,) and so the prophetical character of Jeremiah will be vindicated by his words coming fearfully true. And still further extending the thought, he says (Jeremiah 15:13) that the substance of the people is to be cast away as worthless, because of their sins.ELLICOTT, " (13) Thy substance and thy treasures . . .—Assuming the words to stand in their right place, we must look on them as addressed to Jeremiah as the intercessor, and therefore the representative, of his people. If we admit a dislocation, of which there seem many signs, we may connect them with Jeremiah 15:5-6, and then they are spoken to Jerusalem. The recurrence of the words in Jeremiah 17:3-4, as addressed to the mountain of the plain, i.e., Zion, makes this probable.Without price.—As in Psalms 44:12; Isaiah 52:3, this implies the extremest abandonment. The enemies of Israel were to have an easy victory, for which they would not have to pay the usual price of blood; nor did God, on His side, demand from them any payment for the victory He bestowed. He gave away His people as men give that which they count worthless.PETT, "Jeremiah 15:13“Your substance and your treasures,Will I give for a spoil without price,

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And that for all your sins,Even in all your borders.”The words are spoken to Jeremiah as representative of the people of Judah. The iron (Babylon) coming from the north would take Judah’s substance and their treasure for spoil, at no cost to themselves. It would not be by trading or negotiation, but by expropriation. And that would be because of Judah’s widespread sins, sins committed all over Judah ‘within all her borders’. Judah had on the whole ceased to be the people of God. We have descriptions of the fulfilment of this in the carrying off of Temple treasures (and the treasures of the king’s house) in Jeremiah 52:15 ff.; 2 Kings 20:17; 2 Kings 24:13; 2 Kings 25:13 ff.; 2 Chronicles 35:7; 2 Chronicles 36:18.The emphasis on ‘without price’ is intended to bring out the ignominy of their defeat, and in order to emphasise that they will be unable to do anything about it. They will be helpless in the hands of their enemies. We can compare Isaiah 52:3-5, another instance in which Israel had been ‘sold for nought’. But there it was with their redemption in mind, a totally different situation to this.PULPIT, "Jeremiah 15:13, Jeremiah 15:14Thy substance, etc. These verses form an unlooked-for digression. The prophet has been in a state of profound melancholy, and the object of Jehovah is to rouse him from it. In Jeremiah 15:11, Jeremiah 15:12, the most encouraging assurances have been given him. Suddenly comes the overwhelming declaration contained in Jeremiah 15:13, Jeremiah 15:14. And when we look closely at these verses, two points strike us, which make it difficult to conceive that Jeremiah intended them to stand here. First, their contents are not at all adapted to Jeremiah, and clearly belong to the people of Judah; and next, they are repeated, with some variations, in Jeremiah 17:3, Jeremiah 17:4. It should also be observed that the Septuagint (which omits Jeremiah 17:1-4) only gives them here, which seems to indicate an early opinion that the passage only ought to occur once in the Book of Jeremiah, though the Septuagint translator failed to choose the right position for it. Without price; literally, not for a price. In the parallel passage there is another reading, "thy high places," which forms part of the next clause. Hitzig and Graf suppose this to be the original reading, the Hebrew letters having been partly effaced and then misread, after which "not" was prefixed to make sense. However this may be, the present reading is unintelligible, if we compare Isaiah 52:3, where Jehovah declares that his people were sold for nothing, i.e. were given up entirely to the enemy, without any compensating advantage to Jehovah. And that for all thy sins, even, etc.; literally, and in all thy sins and in all thy borders. The text is certainly difficult. Externally a parallelism exists between the two halves of the clause, and one is therefore tempted to render literally. As this will not make sense, however, we are forced either to render as the Authorized Version, or to suppose that the text is not accurately preserved. The parallel passage has a different but not a more intelligible reading.

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Ewald omits "and" in both halves of the clause, which slightly diminishes the awkwardness. And I will make thee to pass, etc. The natural rendering of the Hebrew is, "And I will make thine enemies to pass," etc; which clearly cannot be the prophet's meaning. The parallel passage (Jeremiah 17:4) has, "And I will make thee to serve thine enemies," etc.; and so the Septuagint, the Syriac, the Targum, and many manuscripts here. For a fire is kindled in mine anger; a reminiscence of Deuteronomy 32:22, suggesting that the judgment described in the Song of Moses is about to fall upon Judah.

14 I will enslave you to your enemies in[a] a land you do not know,for my anger will kindle a fire that will burn against you.”

BARNES, "Render, “And I will make thee serve thine enemies in a land thou knewest not.”

For a fire ... - See the marginal reference. The added words show that the punishment then predicted is about to be fulfilled.GILL, "And I will make thee to pass with thine enemies,.... Not Jeremiah, but the Jews, to whom these words are continued. The meaning is, that they should go along with the Chaldeans out of their own land into theirs: into a land which thou knowest not; the land of Babylon; and there is another reading of the words in the margin, "I will cause thee to serve thine enemies (o), in a land that thou knowest not"; which is followed by the Targum, Septuagint, Syriac, and Arabic versions. Some render the words, "I will bring thine enemies from, or through, a land that thou knowest not" (p); the place from whence they came, and those through which they came, being at a great distance: for a fire is kindled in mine anger, which shall burn upon you; meaning the wrath of God, compared to fire, which was kindled and excited by their sins, and which would continue upon them until it had destroyed them.

JAMISON, "thee — Maurer supplies “them,” namely, “thy treasures.” Eichorn, needlessly, from Syriac and the Septuagint, reads, “I will make thee to serve thine

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enemies”; a reading doubtless interpolated from Jer_17:4.fire — (Deu_32:22).

CALVIN, "He pursues the same subject. He had said, that they would be exposed as a prey to their enemies, so that all their wealth would be plundered with impunity: he now adds, I will deliver you to the enemy, that is, I will give you into the hands of your enemies, that they may remove you ejsewhere. He afterwards mentions a circumstance, which must have rendered exile much worse; for when any one changes his place and is not led to a distance, the evil is more tolerable; but when any one is carried beyond the sea, or into distant lands, there is a much greater cause for sorrow, as there is no hope of return to one’s own country. Then despair increases the grief. Add to this, that not to hear of one’s native Iand, as though we were in another world, is also a bitter trial.The Prophet then adds, Because fire has been kindled in my wrath, and against you it shall burn He means that God would be implacable until they were consumed; for his wrath had been kindled on account of their perverse wickedness.Now all these things were foretold to them, that they might know that God would execute a just vengeance by making the Chaldeans their conquerors: for they might have thought that this happened by chance, according to what has been said by heathen writers, that the events of war are uncertain, that Mars is indifferent (Cicero in Epist) Thus they ascribe to chance whatever happens through God’s providence. That the Jews then might know that they were chastised by God’s hand and by his just vengeance, it was necessary that this should have been declared to them: and therefore he speaks now of the Chaldeans and then of God himself, whose agents the Chaldeans were, for they were guided by his hand. He said before, “Will iron break the iron from the north?” This we, have explained of the Chaldeans: but now he turns to God himself, the author of the calamity brought on the Jews: for the Chaldeans could have done nothing, except through his guidance and direction.Hence he says, I will cause them to pass over to the enemy, even to a land which they know not And the reason which follows ought to have availed to check all their complaints. We indeed know how clamorous the Jews were, for they often accused God of cruelty, as it appears from many passages. The Prophet then, in order to restrain them, says, that the fire of God’s wrath had been kindled, and that it could not be extinguished, but would burn on them, that is, would entirely consume them. At the same time he condemns their obstinacy, for they allowed no place to God’s mercy, though often warned. They might indeed have pacified him, had they repented. Hence the Prophet here condemns their sottishhess; for they increased their judgment by a continued progress in their evil ways. He afterwards adds — ELLICOTT, " (14) I will make thee to pass with thine enemies . . .—The Hebrew text is probably corrupt, and a slight variation of the reading of one word brings the verse into harmony with the parallel passage of Jeremiah 17:4, and gives a better

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meaning, I will make thee serve thine enemies in a land thou dost not know. As it stands without the pronoun “thee” in the Hebrew we may take it, with some commentators, as meaning, I will make them (the “treasures” of Jeremiah 15:13) pass with thine enemies . . .A fire is kindled in mine anger.—Another quotation from Deuteronomy (Deuteronomy 32:22).PETT, "Jeremiah 15:14“And I will make them to pass with your enemies,Into a land which you do not know,For a fire is kindled in my anger,Which will burn on you.”For all their treasures, including the Ark of the covenant of YHWH, as well as they themselves, will ‘pass over’ with their enemies into a land which is strange to them, an unknown land, and this was because YHWH’s anger had caused the kindling of a fire which will burn on them and their land (compare Deuteronomy 32:22). There is possibly a deliberate contrast here with the way in which Israel ‘passed over’ Jordan with the Ark of the covenant and with all their treasures when they first entered the land. Then it had been in triumph. Now that was being reversed. Judah would be passing out of the land along with the Ark of the Covenant and their other treasures. It would be to a land ‘which they do not know’. And this time they would have no Redeemer going with them (at least in the short term).

15 Lord, 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.

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BARNES, "This is the prayer of a man in bitter grief, whose human nature cannot at present submit to the divine will. God’s long-suffering toward the wicked seemed to the prophet to be the abandonment of himself to death; justice itself required that one who was suffering contumely for God’s sake should be delivered.

Rebuke - i. e., reproach, contumely.CLARKE, "O Lord - remember me, and visit me - Let me not be carried away

into captivity; and it does not appear that he had ever been taken to Babylon. After the capture of the city he went into Egypt; and either died there, or was put to death by his countrymen.

GILL, "O Lord, thou knowest,.... All persons and things; he knew the prophet and his heart, and all that was in it; his innocence and integrity; all his afflictions, and what he met with from his enemies; and he knew them, and all their malicious designs against him: remember me; with the favour which he bore to his own people, his covenant with him, his promises to him, and the word on which he had caused him to hope; because of his trials and troubles, he might seem to be forgotten by him: and visit me; in mercy for good; and so the Targum adds, "that thou mayest do well unto me:'' and revenge me of my persecutors; not so much for his own sake; unless this is to be attributed to his frailty and infirmity, to the warmth of his spirit, being a man of like passions with others; for private revenge ought not to be sought by good men, but for the sake of God and his glory, in whose cause he was engaged, and on whose account he was persecuted: take me not away in thy longsuffering; while thou art bearing with others, do not take me away by death; or suffer them, whom thou dost forbear, to take me away, or give them an opportunity thereby so to do; or when thy longsuffering is at an end, do not involve me in the same calamity with them. The Targum is, "do not give delay to my injury;'' or, "length to my affliction;'' that is, do not delay to take vengeance on my persecutors; and to this sense Jarchi interprets it, "do not take my cause, and leave it to thy longsuffering, but hasten and avenge me;''

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and De Dieu proposes such a rendering of the words, "to thy longsuffering do not bring me" (q); and which sense is favoured by the Septuagint version: know that for thy sake I have suffered rebuke; let it appear, and that even to mine enemies, that it is for thy sake that all this reproach is cast upon me; and all these afflictions are endured by me, by thy resentment of their carriage to me.

HENRY, "Here, as before, we have,I. The prophet's humble address to God, containing a representation both of his integrity and of the hardships he underwent notwithstanding. It is a matter of comfort to us that, whatever ails us, we have a God to go to, before whom we may spread our case and to whose omniscience we may appeal, as the prophet here, “O Lord! thou knowest;thou knowest my sincerity, which men are resolved they will not acknowledge; thou knowest my distress, which men disdain to take notice of.” Observe here,1. What it is that the prophet prays for, Jer_15:15. (1.) That God would consider his case and be mindful of him: “O Lord! remember me; think upon me for good.” (2.) That God would communicate strength and comfort to him: “Visit me; not only remember me, but let me know that thou rememberest me, that thou art nigh unto me.” (3.) That he would appear for him against those that did him wrong: Revenge me of my persecutors, or rather, Vindicate me from my persecutors; give judgment against them, and let that judgment be executed so far as is necessary for my vindication and to compel them to acknowledge that they have done me wrong. Further than this a good man will not desire that God should avenge him. Let something be done to convince the world that (whatever blasphemers say to the contrary) Jeremiah is a righteous man and the God whom he serves is a righteous God. (4.) That he would yet spare him and continue him in the land of the living: “Take me not away by a sudden stroke, but in thy long-suffering lengthen out my days.” The best men will own themselves so obnoxious to God's wrath that they are indebted to his patience for the continuance of their lives. Or, “While thou exercisest long-suffering towards my persecutors, let not them prevail to take me away.” Though in a passion he complained of his birth (Jer_15:10), yet he desires here that his death might not be hastened; for life is sweet to nature, and the life of a useful man is so to grace. I pray not that thou shouldst take them out of the world.JAMISON, "thou knowest — namely, my case; what wrongs my adversaries have

done me (Jer_12:3).revenge me — (See on Jer_11:20). The prophet in this had regard to, not his own personal feelings of revenge, but the cause of God; he speaks by inspiration God’s will against the ungodly. Contrast in this the law with the gospel (Luk_23:34; Act_7:60).take me not away in thy long-suffering — By Thy long-suffering towards them, suffer them not meanwhile to take away my life.for thy sake I have suffered rebuke — the very words of the antitype, Jesus Christ (Psa_69:7, Psa_69:22-28), which last compare with Jeremiah’s prayer in the beginning of this verse.

K&D, "Jer_15:15-1683

Jeremiah continues his complaint. - Jer_15:15. "Thou knowest it, Jahveh; remember me, and visit me, and revenge me on my persecutors! Do not, in Thy long-suffering, take me away; know that for Thy sake I bear reproach. Jer_15:16. Thy words were found, and I did eat them; and Thy words were to me a delight and the joy of my heart: for Thy name was named upon me, Jahveh, God of hosts. Jer_15:17. I sat not in the assembly of the laughers, nor was merry; because of Thy hand I sat solitary; for with indignation Thou hast filled me. Jer_15:18. Why is my pain perpetual, and my wound malignant? will not heal. Wilt Thou really be to me as a deceiving brook, a water that doth not endure?"The Lord's answer, Jer_15:11-14, has not yet restored tranquillity to the prophet's mind; since in it his vindication by means of the abasement of his adversaries had been kept at an indefinite distance. And so he now, Jer_15:15, prays the Lord to revenge him on his adversaries, and not to let him perish, since for His sake he bears reproach. The object to "Thou knowest, Lord," appears from the context - namely: "the attacks which I endure," or more generally: Thou knowest my case, my distress. At the same time he clearly means the harassment detailed in Jer_15:10, so that "Thou knowest" is, as to its sense, directly connected with Jer_15:10. But it by no means follows from this that Jer_15:11-14 are not original; only that Jeremiah did not feel his anxiety put at rest by the divine answer conveyed in these verses. In the climax: Remember me, visit me, i.e., turn Thy care on me, and revenge me, we have the utterance of the importunity of his prayer, and therein, too, the extremity of his distress. According to Thy long-suffering, i.e., the long-suffering Thou showest towards my persecutors, take me not away, i.e., do not deliver me up to final ruin. This prayer he supports by the reminder, that for the Lord's sake he bears reproach; cf. Psa_69:8. Further, the imperative: know, recognise, bethink thee of, is the utterance of urgent prayer. In Jer_15:16 he exhibits how he suffers for the Lord's sake. The words of the Lord which came to him he has received with eagerness, as it had been the choicest dainties. "Thy words were found" intimates that he had come into possession of them as something actual, without particularizing how they were revealed. With the figurative expression: I ate them, cf. the symbolical embodiment of

the figure, Eze_2:9; Eze_3:3, Apoc. Jer_10:9. The Keri דברי is an uncalled for correction, suggested by the preceding יהי, and the Chet. is perfectly correct. Thy words turned out to me a joy and delight, because Thy name was named upon me, i.e., because Thou hast revealed Thyself to me, hast chosen me to be the proclaimer of Thy word.CALVIN, "The Prophet again turns to God, to shew that he had to do with the deaf. This breaking off in the Prophet’s discourse has much more force than if he had pursued regularly his subject. Had he spoken calmly and in uniform order to the people, his address would have been less forcible, than by speaking to them as it were angrily and by severely reproving them, and then immediately by turning from them and addressing God as though bidding adieu to men. Of this we have spoken elsewhere, but it is well to remind you of what we have before noticed. We now perceive the design of the Prophet, in thus abruptly turning from the people to God, and then again from God to the people, even because he indignantly bore the loss of his labor, when the ears of almost all were closed, and when they had become so hardened that they had no fear of God, nor any regard for his teaching. As then the Prophet indignantly bore so great a wickedness, he could not but speak in a hasty manner.

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According to this strain, he now says, Thou knowest, Jehovah; remember me, and visit me, and avenge me of mine enemies The Prophet, however, seems here to have been more angry than he ought to have been, for revenge is a passion unbecoming the children of God. How was it, then, that the Prophet was so indignant against the people that he desired revenge? We have said elsewhere that the prophets, though freed from every carnal feeling, might yet have justly prayed for vengeance on the reprobate. We must distinguish between private and public feelings, and also between the passions of the flesh, which keep within no limits, and the zeal of the Spirit. It is certain that the Prophet had no regard to himself when he thus spoke; but he dismissed every regard for himself, and had regard only to the cause of God: for inconsiderate zeal often creeps in, so that we wish all to be condemned of whom we do not approve; and such was the excessive zeal of the disciples, when they said,“Lord, bid fire to descend from heaven to consume them, as was done by Elias.”(Luke 9:54)But it is necessary not only to be moved by a pious zeal, but also to be guided by a right judgment: and this second requisite was possessed by the Prophet; for he did not let loose the reins to his own zeal, but subjected himself to the guidance of the Holy Spirit. Since, then, these two things were united, — a right zeal, to the exclusion of any private feeling, — and the spirit of wisdom and a right judgment, it was lawful to ask for vengeance on the reprobate, as the Prophet does.There is further no doubt but that he pitied the people; but he was in a manner freed from the influence of human feelings, and had put off whatever might have disturbed him and led him away from moderation. Though, then, the Prophet was thus emancipated and freed from every kind of perturbation, there is yet no doubt but that he prayed for final judgment on the reprobate; and yet, if there were any healable, he doubtless wished them to be saved, and also prayed anxiously for them.In short, whenever the prophets were carried away by such a fervor as this, we must understand that they were fined by the Spirit of Christ; and we must know that, when they were thus fined, their whole zeal was directed against the reprobate, while they were at the same time endeavoring to gather together all that could be saved: and the same was the case with David; when he fervently implored destruction on his enemies, he no doubt sustained the person of Christ, as he was fined by his Spirit. (Psalms 35:4) Hence he turned and levelled all his vehemence against the reprobate; but, when there was any hope of salvation, David also, in the spirit of kindness, prayed for the restoration of those who seemed to have already perished. Now, then, when the Prophet says, “Thou knowest, Jehovah; remember me, and visit, me, and avenge me of my persecutors,” he doubtless does not mean all his persecutors, but those who had been given up and devoted to destruction, and whom he himself knew to be reprobates. (144)He afterwards shews what he meant by these words — remember me, and visit me;

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for he says, Take me not away by deferring So they render the passage, “Whilstthou bearest with the impiety of this people, and for a time suspendest thy vengeance, let not thy wrath take me away.” The word ארך arek, means to defer, to protract, and also to prolong, to extend, and to continue. Hence this meaning is not unsuitable, “Take me not away in the protraction of thy wrath;” that is, “By protracting thy wrath, not only for one day, but for a long time, take me not away, involve me not in the same destruction with the reprobate.” David also prayed for the same thing,“When thou destroyest the wicked, involve me not with them.” (Psalms 26:9)The sum of the whole is, that the Prophet asks a favor for himself, that God would make a difference between him and the reprobate while he was protracting his wrath; that is, while he was not only taking vengeance on the impiety of the people for a short time, but also while he was adding calamities to calamities, and accumulating evils on evils, and while thus his fire burned for a long time, until the whole land was consumed: and this is the meaning which I prefer, though all the interpreters agree in another. (145)It must further be noticed that the Prophet, in this prayer, did not so much consult his own advantage as the good of the people, — that they might at length dread the dreadful judgment which was at hand. We have already stated how supine a security prevailed throughout Judea; and they also hoped, that if any calamity happened it would be for a short time, so that, having endured it, they might again live in pleasure and quietness. Hence the Prophet speaks of the protraction of God’s wrath, in order that they might know, as I have already said, that the fire which had been kindled could not be extinguished until they all perished.Not in (or, according to) thy long-suffering receive me;that is, under they care and protection: he deprecated delay. This is the purport of all the versions, and also of the Targum.Venema divides the clause, —Let there be no lengthening of thy wrath; receive me;Know that for thee I have borne reproach.Blayney’s version is hardly intelligible, —Within the length of thine anger comprehend me not.The meaning of which he says is, “Lengthen not thy resentment as to comprehend me within its limits.”Probably the rendering of Cocceius is the best, —

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Do not through thy long-suffering take me away;that is, “Do not bear long with my persecutors, and thus allow them to destroy me.”The verb here used seems simply to take; but it signifies sometimes to take away, and sometimes to take into favor, to take under protection. The most intelligent rendering seems to be as follows: —15.Thou knowest, Jehova; Remember me, and visit me, And take vengeance for me on my persecutors; Through thy long-suffering towards them take me not away; Know that I have for thee borne reproach.“Take me not away” means “Suffer me not to be taken away.” He feared for his life if the vengeance he denounced on the people was not soon executed. See Jeremiah 15:18. — Ed. COFFMAN, "Verse 15JEREMIAH RENOUNCES HIS COMMISSION"O Jehovah, thou knowest; remember me, and visit me, and avenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered reproach. Thy words were found, and I did eat them; and thy words were to me a joy and the rejoicing of my heart: for I am called by thy name, O Jehovah, God of hosts. I sat not in the assembly of them that make merry, nor rejoiced; I sat alone because of thy hand; for thou hast filled me with indignation. Why is my pain perpetual? and my wound incurable, which refuseth to be healed? wilt thou indeed be unto me as a deceitful brook, as waters that fail?"Jeremiah here fell into a distressing pit of self-pity. He had succumbed to the "me" virus, for he used the personal pronoun of himself no less than sixteen times in these four verses. It appears that the great prophet was almost totally discouraged about the seeming failure of his mission.Green pointed out that Jeremiah's appeal to God has the following: (1) he appeals to God to remember him; he feels forsaken, and checkmated by his enemies; (2) he reminds God of his love and respect for the divine word; (3) he protests his loneliness and his being left out of the assemblies of the people; (4) and he even echoed the sentiments of Christ on Calvary, "My God, my God, why hast thou forsaken me?"; and (5) finally, in Jeremiah 15:18 he seemed to hit the very depths of despair, "The figure of the deceitful brook is devastating."[23] It appears that Jeremiah was even tempted to believe that God had become to him a lying water hole, that promised refreshment but failed to give it.The so-called "weeping prophet" came near to deserving the title here. Halley noted that there is a grotto called Jeremiah's Grotto which is located at the foot of the very

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hill where the Cross of Jesus would be raised some 600 years later. "Jeremiah is said to have retired there to weep."[24]"Jeremiah had expected that, called to a high office, there would be a perpetual interference upon his behalf; but instead everything seemed to be taking its natural course."[25]Jeremiah 15:18, here "is certainly a cry of distrust and despair by Jeremiah."[26] God's dramatic answer came in the next verses.WHEDON, " 15. Remember me, etc. — Here we have another phase of Jeremiah’s complaint, for nothing is so eloquent or so exhaustless as the heart. It contains two elements: 1) The hard lot of having to predict the ruin of his country. 2) His own personal trials in executing this commission.Revenge me — In judging of such words we must not leave out of view the fact that the speaker has a consciousness of being in some eminent and peculiar sense the embodiment of God’s cause, and that the honour of that cause is bound up with his own personal fate. So, for instance, was it with Jonah in his complaint at the sparing of Nineveh. His bitter grief was not a merely low and selfish regard for his reputation as a prophet; were it so, he were a monster and not a man. But, in addition to any sense of personal defeat and dishonour he may have experienced, there was a shock to his faith, and a fear that the cause of Israel’s God had come to dishonour before his enemies. We are not, then, to interpret these words as a vindictive cry for revenge, but a prayer for vindication as a prophet of God.In thy longsuffering — Namely, that which spares the wicked. The prophet had come to feel that the issue was so joined, that to spare the wicked would be to destroy him who by God’s command had predicted their downfall. And so he bases his prayer upon this very longsuffering. He prays that He who deals so leniently with his enemies may mercifully consider his own servant.TRAPP, "Jeremiah 15:15 O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke.Ver. 15. O Lord, thou knowest.] Jeremiah had begun a complaint, [Jeremiah 15:10] not without some tang and tincture of human infirmity. Invalidum omne natura querulum. God graciously interrupted him, and came leaping over all those "mountains of Bether," all lets and impediments, to his comfort and best satisfaction. [Jeremiah 15:11-12] Nevertheless Jeremiah hath not done, but goeth on as before; et humanum aliquid patitur.Remember me, and visit me.] He was full, and speaks thick.Take me not away in thy longsuffering.] While thou bearest with them, take care of

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me, that I perish not by their perfidy aud cruelty.Know that for thy cause I have suffered rebuke.] Ceu dabitorem compellat Deum, suaque adducit merita. He delivers himself as if he held God to be his debtor. This was not so well.ELLICOTT, "(15) O Lord, thou knowest . . .—The prophet continues in the bitterness of his spirit the complaint that had begun in Jeremiah 15:10. The words remind us of the imprecations of the so-called vindictive psalms (such, e.g., as Psalms 69, 109), and may help us to understand the genesis of the emotions which they express. Not even the promise of Jeremiah 15:11 has given rest to his soul. He craves to see the righteous retribution for the sufferings which men have wrongfully inflicted on him.PETT, "Verses 15-21Private Dealings Between Jeremiah and YHWH (Jeremiah 15:15-21).In this passage where he is wrestling with self-doubt Jeremiah stresses that he has been faithful to God’s word (Jeremiah 15:16) and God’s ways (Jeremiah 15:17) and reminds Him of the loneliness that he has endured in serving Him (Jeremiah 15:17). In his anguish at what ministering for Him has meant for him (Jeremiah 15:18), for it has been very costly, he calls on God and asks Him to step in on his behalf (Jeremiah 15:15). He is clearly both troubled and puzzled as to why things are as they are. He was learning that God’s ways are not men’s ways, and finding it very hard.We must never underestimate what Jeremiah had to go through. For long periods he stood ‘alone’ against the world with almost every man’s hand against him, while he himself bore the burden of the nation’s sin. We can understand therefore why it had begun to get him down.YHWH’s reply is intriguing for it reveals that to some extent He saw Jeremiah as faltering in his ministry (Jeremiah 15:19). But He graciously promises him that if he will but return to Him with all his heart, and seek what is pure, true and right (Jeremiah 15:19), He will give him the strength to endure and make him strong in the face of his adversaries (Jeremiah 15:20), delivering him out of their hands (Jeremiah 15:21). He will restore him to being a successful ‘man of God’.We have a reminder in this that while God will make all provision for us as we seek to serve Him, walking with Him does not promise an easy and carefree life, nor is it a guarantee of outward success. Indeed, like Jeremiah, we might find ourselves alone against the world. For like Jeremiah, some sow and see little reward, laying the foundation for others who will follow and reap. That is God’s way. Some sow in hardship for others to reap in rejoicing (John 4:34-38). And it is such lonely sowing that requires the greatest grace from God. But what all His people are called to do,

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whether they sow or reap, is to receive and rejoice in His word (Jeremiah 15:16), and not to be conformed to this world, but to keep themselves separate from ‘worldliness’ and worldly attitudes (Jeremiah 15:17), by having a new and transformed mind (Romans 12:2).Jeremiah 15:15‘O YHWH, you know, remember me,And visit me, and avenge me of my persecutors.Do not take me away in your longsuffering.Know that for your sake I have suffered reproach.’The first thing that he stresses here, and which is a comfort to him, is that YHWH knows exactly what his position is. ‘O YHWH you know.’ In the words of Job he could say, ‘you know the way that I take, and when you have tried me I will come forth as gold’ (application of Job 23:10). So he is confident in this at least that God has not forgotten him, and that He is acquainted with all his ways. Nevertheless he calls on Him urgently to take note of those ways (‘remember me’), and prays that God will ‘visit him’ by acting on his behalf, and will avenge him on his persecutors. This cry for vengeance may initially surprise us in the light of Jesus’ later teaching, but we should note that he is not himself by this seeking to take personal vengeance but, aware that what they are doing to him is because their hearts are hardened towards God, he is following out the injunction that declares, ‘vengeance is mine, I will repay,’ says the Lord (See Romans 12:19; Deuteronomy 32:35; Hebrews 10:30; compare Luke 18:7; Revelation 6:10) and calling on Him to vindicate His word. We must remember in this regard that, unlike us, he is speaking of those for whom God has forbidden him to pray because their doom is determined (Jeremiah 7:16; Jeremiah 11:14). Thus he knows that only judgment awaits them and his desire is to survive in order that he might see the vindication of his ministry as God brings His will about and obtains vengeance on His adversaries, as indeed He had promised him when He initially called him (Jeremiah 1:14-16).He recognises that at the present time God is showing longsuffering towards the people, giving them an opportunity, if they will, to repent, and he prays that such longsuffering may not result in his own demise. He might well have recalled that it had certainly had that result for Uriah the prophet (Jeremiah 26:20-23). So he reminds Him in this regard of the reproach that he is suffering for His sake, and indicates firmly that he does not want to be cut off in the middle of his ministry with his work left undone.PULPIT, "O Lord, thou knowest, etc. The prophet renews his complaints. God's omniscience is the thought which comforts him (comp. Jeremiah 17:6; Jeremiah 18:23; Psalms 69:19). But he desires some visible proof of God's continued care for

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his servant. Visit me, equivalent to "be attentive to my wants "-an anthropomorphic expression for the operation of Providence. Take me not away in thy long-suffering; i.e. "suffer not my persecutors to destroy me through the long-suffering which thou displayest towards them." "Take away," viz. my life (comp. Ezekiel 33:4, "If the sword come and take him away"). Rebuke; rather, reproach; cutup. Psalms 69:7 (Psalms 69:1-36. is in the style of Jeremiah, and, as Delitzsch remarks, suits his circumstances better than those of David).BI, "Remember me and visit me.The desire to be rememberedJeremiah desires many things; but the thing he asks first, as including all the rest, is that God would not let him drop out of sight and thought.I. The perpetually recurring phrase, “God knows,” expresses a mood of thought common to rational creatures.

1. A craving everywhere to be remembered. From the lips of the dying, from friends of whom we are taking farewell, fall the words, “Remember me.” Ambitious minds, not content that their memorial should be kept in a few hearts, labour that their names may be remembered by multitudes. Oblivion appalls us.2. The moralist can easily show the vanity of this desire, and the emptiness of the end. What good will it do you, he asks, to be remembered when out amid Australian wilds or on parched Indian plains? or what harm to be forgot?3. Enough for us, that God so made us that, by the make of our being, we desire to be kindly remembered.

II. The prophet shows us the right direction in which to train this desire. Pointing to the heaven above, he bids us seek to be remembered there.1. The thought that such a prayer may be offered to God, teaches us a great deal of His kindliness, condescension, thoughtful care.2. It was while looking on the kindly human face of Christ, that the whole heart’s wish of the poor penitent thief went out in the “Lord, remember me!”3. It was in special clearness of revelation of God’s love, that the Psalmist was emboldened to say, “I am poor and needy, yet the Lord thinketh upon me.”

III. The encouraging view of the hearer of prayer implied in the words of the prophet’s petition.1. He was not staggered, as he drew near in prayer, by intruding doubt whether the Almighty would listen to his poor words or consider his heart’s desires.2. It is not presumption, but faith, that speaks here.3. Ponder for your comfort that God “thinketh upon” you “knoweth your frame,” etc.

IV. In such individuality of prayer there is no selfishness. It is not the wish to be distinguished above, but to be remembered even as the other members of the family. It is but that when Christ, the great Intercessor, speaks to Almighty God for Himself and His brethren of mankind, saying, in name of all, “Our Father,” the poor sinner should 91

not be left out.V. Mark what simple trust in God’s wisdom and kindness is implied.

1. Everything is asked in that. Enough, just to put oneself under God’s eye, just to get God to think of one at all.2. It is assumed that if God remembers us, it will be in love.3. God’s remembrance is practical. He comes to our help.4. Doubtless there is a season in the history of the unconverted man in which he can have no real desire that God should remember him: he rather desires to keep out of God’s sight and remembrance.5. Yet the prayer expresses the first reaching after God of the awakened soul (A. K. H. Boyd, D. D.)

Jeremiah’s prayerI. The prophet’s prayer.

1. “Remember me,” O Lord!(1) There is a sense in which God may be said to remember His people so as to take particular knowledge of them, and all that pertains to them. He remembers their persons, knows their exact number, and not one of them shall be lost (Isa_44:21-22; Isa_49:14-16). He remembers their frailties and infirmities, how unable they are to bear affliction without His support, and hears the gentle whisper and the secret groan with parental tenderness (Jer_2:2-3). He remembers all their endeavours to serve and please Him, however weak and imperfect they have been; and in instances where they pitied and relieved any of His needy and afflicted ones, without the prospect of reward, and from love to Him, He will bring it to remembrance, and return it all into their bosom (Heb_6:10). All the prayers of His people are come up as a memorial before Him, and shall not be forgotten. Sooner or later they shall all be answered, whether they live to see it or not; for God sometimes answers the prayers of His people, after they are gone to their graves, in blessings on their connections and posterity.(2) The Lord not only remembers His people so as to know and notice them, as He does His other works; but in a special manner, so as to delight in them to do them good, and feel a satisfaction in them. He taketh pleasure in the prosperity of His servants, and will exert Himself on their behalf. He will so remember them as to direct them in their difficulties, succour them in their temptations, guard them when in danger, and bring them out of trouble.

2. “And visit me.” This implies that where God graciously remembers anyone, He will also visit them. Of the Lord’s visits to His people, it may be observed—(1) They are promised, and He will fulfil His word. Thus it was with respect to that long-expected and much-desired one, at the incarnation (Luk_1:54-55; Luk_1:78-79). The same may be said of all His visits to His people: they are not casual, but determined. And as they are at a fixed time on God’s part, so they are most seasonable on ours: they are made when we most need them, and when He shall

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be most glorified by them.(2) They are free and voluntary and on our part wholly undeserved: they are what we seek, but cannot claim.(3) Divine visits are often short and transient, like the sheet that was three times let down from heaven while Peter was praying upon the house top, and almost immediately taken up again. The manifestations of Divine love are often like a land flood—sudden, overflowing, and soon spent; but the love itself is a boundless ocean, an ever-flowing stream.(4) However short the Divine visits are, they are often repeated, and are peculiar to the favourites of heaven. They impart life to our graces, vigour to our services, and comfort to our souls.(5) They are powerful and influential, always bringing peace and comfort to the soul.

II. Concluding remarks.1. Though God hath promised His presence with His people, yet He may for a time withhold the manifestation of it (Job_23:8-9; Lam_1:16). Such departures are very distressing, though but temporary; and those who have been most indulged with the Divine presence are most affected with its withdrawment; while those who have never experienced the former are insensible and unconcerned about the latter.2. When God forbears His visits, His people are apt to think that He has forgotten them (Psa_31:12; Psa_88:14-15).3. To be remembered and visited of God is a blessing infinitely to be desired; and those especially who fear they are forgotten by Him feel it to be so (Psa_73:25).4. Those who desire God’s presence must seek it by earnest prayer. (B. Beddome, M. A.)

PrayerI. Divine knowledge is no hindrance to prayer.

1. “Thou knowest”—(1) My character.(2) My condition.(3) My need.

2. Yet, though Thou knowest, yea, because Thou knowest, I pray to Thee.II. Divine condescension an encouragement to prayer.

1. Remember me.2. Visit me.3. Vindicate me.

III. Human need a stimulus to prayer. Poor, persecuted, and in peril, where could he go 93

for help? He is driven to God by trouble, and drawn by loving kindness.IV. The vicissitudes of life suggest topics for prayer. Poverty, weakness, affliction, persecution, temptation—the sins and sorrows of others.V. Conscious sincerity gives freedom in prayer. “I have suffered for Thy sake.”VI. The mediation of Christ gives efficacy to our prayer. (W. Whale.)

Take me not away in Thy long-suffering.The long-suffering of GodI. The nature of this long-suffering.

1. It is part of the Divine goodness and mercy, yet differs from both. The Lord is full of compassion, slow to anger.(1) Long-suffering differs from mercy in respect to the object; mercy respects the creature as miserable: patience, or long-suffering, respects the creature as criminal; mercy pities him in his misery; long-suffering bears with the sin, and waits to be gracious.(2) Long-suffering differs also from goodness, in regard to the object. The object of goodness is every creature, from the highest angel in heaven to the meanest creature on earth; goodness respects things in a capacity, or in a state of creation, nurseth and supporteth them as creatures. Long-suffering considers them as already created and fallen short of their duty; goodness respects persons as creatures; long-suffering, as transgressors.

2. Since it is a part of goodness and mercy, it is not insensibility. God’s anger burns against the sin, whilst His arms are open to receive the sinner.3. As long-suffering is a part of mercy and goodness, it is not constrained or faint-hearted patience.4. Since it is not for want of power over the creature, it is from a fulness of the power over Himself.5. As long-suffering is a branch of mercy, the exercise of it is founded on the death of Christ.

II. How this long-suffering or patience is manifested.1. His giving warning of judgments before they are commissioned to go forth.2. In His unwillingness to execute His threatened judgments, when He can delay no longer.3. In that when He begins to Send out His judgments, He doth it by degrees.4. By moderating His judgments. “He rewardeth us not according to our iniquities.”5. In giving great mercies after provocations.6. When we consider the greatness and multitude of our provocations.

III. The ground and reason of this long-suffering to us-ward.94

1. As a testimony of His reconcilable and merciful nature towards sinners.2. That sinners may be brought to repentance.3. For the continuance of His Church (Isa_65:8-9).4. That His justice may be clear when He condemns the impenitent.5. In answer to the prayers of His people, His long-suffering is exercised towards sinners.

To conclude—1. How is the long-suffering of God abused?2. Is the Lord long-suffering? How much better, therefore, is it to fall into the hands of God, than into the hands of man; the best of men.3. We may infer from the Lord’s long-suffering towards sinners, the value of the soul; He not only died to redeem it, but waits with unwearied patience and forbearance to receive it.4. If the Lord be thus long-suffering to us-ward, who have so long and repeatedly rebelled against Him, ought not Christians to exercise forbearance and long-suffering one towards another? (Eph_4:1-6.) (Pulpit Assistant.)

A promise of better thingsThomas Scott, the commentator, tells the following incident: “A poor man, most dangerously ill, of whose religious state I entertained some hopes, seemed to me in the agonies of death. I sat by his bed for a long time, expecting to see him expire; but at length he awoke as from a sleep, and noticed me. I said, ‘You are extremely ill.’ He replied, ‘Yes, but I shall not die this time.’ I asked the ground of this strange confidence, saying that I was persuaded he would not recover. To this he answered, ‘I have just dreamed that you, with a very venerable-looking person, came to me. He asked you what you thought of me.’ ‘What kind of tree is it? Is there any fruit?’ You said, ‘No; but there are blossoms!’ ‘Well, then, I will spare it a little longer.’ This dream so exactly met my ideas as to the man’s state of mind, and the event so answered his confidence by recovery, that I could not but think there was something peculiar in it. I have since learned that after many backslidings the man became a decidedly religious character—and his case furnishes a most striking instance of the long-suffering and tender mercy of our God!”

16 When your words came, I ate them; they were my joy and my heart’s delight,for I bear your name,95

Lord God Almighty.

BARNES, "Jer_15:16Thy words were found - Jeremiah’s summons to the prophetic office had not been expected or sought for by him.I did eat them - i. e., I received them with joy. This eating of the divine words expresses also the close union between that which came from God and the prophet’s own being.I am called by thy name - i. e., I am consecrated to Thy service, am ordained to be Thy prophet.CLARKE, "Thy word was - the joy and rejoicing of mine heart - When I did

receive the prophetic message, I did rejoice in the honor thou hadst done me; and I faithfully testified thy will to them. They have become mine enemies; not because there was any evil in me, but because I was faithful to thee.

GILL, "Thy words were found, and I did eat them, The messages he was called to deliver unto others appeared to him to be of God, and they were as welcome to him as food is to a hungry man; he cheerfully received them, treasured them up in his memory, digested them in his mind, and carefully retained them. So the doctrines of the Gospel, which are the words of God, and not of men, when by searching and close application they are found in the Scriptures, and under the ministry of the word, they are food to souls, sweet, savoury, wholesome, nourishing, and strengthening; not as merely heard externally, or only assented unto, or superficially tasted of; but when eaten, as Ezekiel's roll was by him; and which is done by faith, which receives, feeds upon, and digests the word; for, unless it is mixed with faith, it is not profitable: and thy word was unto me the joy and rejoicing of mine heart; the messages which the prophet was sent with, even those which denounced grievous things against his people in case of impenitence, were gladly received by him, and he readily delivered them, hoping that they would be a means of bringing them to a sense of their sins, and to repentance for them, and so of preserving them from ruin; and especially those words or doctrines he had in commission to deliver, which respected the Messiah, his person, offices, kingdom, righteousness, and grace; the calling of the Gentiles, and the enlargement of the interest of Christ; the glory of his name, and the prosperity of his people in the latter day. The word of the Gospel, when received and eaten by faith, whether by ministers or people, is productive of spiritual joy and pleasure; the promises of it being exceeding precious; and the doctrines of it doctrines of grace, salvation, peace, pardon, and righteousness, by Christ, who is the sum and substance of them: for I am called by thy name, O Lord God of hosts; what added to his joy was, that

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the name of the Lord was called upon him, or that he was called a prophet of the Lord: this he looked upon as a high honour done him; and what still more increased his joy was, that he was a prophet, not of Baal, that could not hear nor help his prophets and worshippers; but of the Lord God of hosts and armies, who was able to uphold him, protect and defend him, against his enemies.HENRY, " What it is that he pleads with God for mercy and relief against his

enemies, persecutors, and slanderers.(1.) That God's honour was interested in this case: Know, and make it known, that for thy sake I have suffered rebuke. Those that lay themselves open to reproach by their own fault and folly have great reason to bear it patiently, but no reason to expect that God should appear for them. But if it is for doing well that we suffer ill, and for righteousness' sake that we have all manner of evil said against us, we may hope that God will vindicate our honour with his own. To the same purport (Jer_15:16), I am called by thy name, O Lord of hosts! It was for that reason that his enemies hated him, and therefore for that reason he promised himself that God would own him and stand by him.(2.) That the word of God, which he was employed to preach to others, he had experienced the power and pleasure of in his own soul, and therefore had the graces of the Spirit to qualify him for the divine favour, as well as his gifts. We find some rejected of God who yet could say, Lord, we have prophesied in thy name. But Jeremiah could say more (Jer_15:16): “Thy words were found, found by me” (he searched the scripture, diligently studied the law, and found that in it which was reviving to him: if we seek we shall find), “found for me” (the words which he was to deliver to others were laid ready to his hand, were brought to him by inspiration), “and I did not only taste them, but eat them, received them entirely, conversed with them intimately; they were welcome to me, as food to one that is hungry; I entertained them, digested them, turned them in succum et sanguinem - into blood and spirits, and was myself delivered into the mould of those truths which I was to deliver to others.” The prophet was told to eat the roll, Eze_2:8; Rev_10:9. I did eat it - that is, as it follows, it was to me the joy and rejoicing of my heart, nothing could be more agreeable. Understand it, [1.] Of the message itself which he was to deliver. Though he was to foretel the ruin of his country, which was dear to him, and in the ruin of which he could not but have a deep share, yet all natural affections were swallowed up in zeal for God's glory, and even these messages of wrath, being divine messages, were a satisfaction to him. He also rejoiced, at first, in hope that the people would take warning and prevent the judgment. Or, [2.] Of the commission he received to deliver this message. Though the work he was called to was not attended with any secular advantages, but, on the contrary, exposed him to contempt and persecution, yet, because it put him in a way to serve God and do good, he took pleasure in it, was glad to be so employed, and it was his meat and drink to do the will of him that sent him, Joh_4:34. Or, [3.] Of the promise God gave him that he would assist and own him in his work (Jer_1:8); he was satisfied in that, and depended upon it, and therefore hoped it should not fail him.JAMISON, "eat — (Eze_2:8; Eze_3:1, Eze_3:3; Rev_10:9, Rev_10:10). As soon as

Thy words were found by me, I eagerly laid hold of and appropriated them. The Kerireads, “Thy word.”thy word ... joy — (Job_23:12; Psa_119:72, Psa_119:111; compare Mat_13:44).

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called by thy name — I am Thine, Thy minister. So the antitype, Jesus Christ (Exo_23:21).CALVIN, "The Prophet had said in the last verse that he was loaded with reproach on God’s account; for in his intercourse with his own people he did not incur their hatred for any private affair, but for his faithfulness in the discharge of his duty: hence arose their reproaches and slanders. He now confirms the same thing in other words, and at the same time explains what might have appeared obscure on account of the brief statement which he had made. This verse, then, is explanatory; for the Prophet shews what he meant by saying that he was burdened with reproaches and calumnies on account of God’s name.Found, he says, by me have been thy words, and I did eat them, and they turned to me for joy of heart Hence then it was that he was hated by the whole people, because he labored to obey from the heart and in sincerity the command of God, and to perform the office committed to him. But by saying that words had been found, he refers to his calling, as though he had said that he had not sought them as ambitious men are wont to do. We indeed see, with regard to many, that they busy themselves about many things, while they might be at ease and be troublesome to none; but a foolish ambition impels them to seek offices for themselves, and thus they excite against themselves the hatred of many. The Prophet therefore testifies here, that he did not ambitiously seek his office, but that it had been conferred on him from above. We may also take the word in another sense — that the Prophet felt assured that God had sent him; for the word, to find, is often thus taken in Scripture; that is, when anything is perceived and known it is said to be found. But the former view is what I approve, for it is more simple. Then the Prophet says that he was called and made a Prophet, when he expected no such thing; for when he in no way intruded himself, God met him, and in a manner anticipated him: and this we have seen in the first chapter; for he said, for the sake of excusing himself,“Ah! Lord, I cannot speak.” (Jeremiah 1:8)We hence see that the Prophet sought to decline the office rather than to desire it as a vocation of honor. So he now rightly declares that God’s words had been found by him, that is, that they had been gratuitously bestowed on him, according to what the Lord says by Isaiah,“I have been found by them who sought me not, and I have manifested myself to them who asked not for me.” (Isaiah 65:1; Romans 10:20)This indeed is to be applied to all; but as to the meaning of the term, to find, we see how suitable it is. the Prophet then did not hunt for this honor, nor did he desire any such thing, but the favor of God anticipated him.He afterwards adds, I did eat them He here testifies that he from the heart, and with

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a sincere feeling, submitted to God’s command. We indeed know that many prattle about heavenly mysteries, and have the words of God on their tongues; but the Prophet says that he had eaten the words of God; that is, that he brought forth nothing from the tip of his tongue, as the proverb is, but spoke from the bottom of his heart, while engaged in the work of his calling. Well known and sufficiently common in Scripture is the metaphor of eating. When we are said to eat Christ, (Matthew 26:26) the reference no doubt is to the union we have with him, because we are one body and one spirit. So also we are said to eat the word of God, not when we only taste and immediately spew it out again, as fastidious men do, but when we receive inwardly and digest what the Lord sets before us. For celestial truth is compared to food, and we know by the experience of faith how fit the comparison is. Since then celestial truth is good to feed spiritually our souls, we are justly said to eat it when we do not reject it, but greedily receive it, and so really chew and digest it that it becomes our nourishment. This then is what is meant by the Prophet; for he did not act a fable on the stage when teaching the people, but performed in real earnest the office committed to him, not like an actor, is the case is with many who boast themselves to be ministers of the word, but he was a faithful and true minister of God. He then says, that the word of God had been to him the joy and gladness of his heart; that is, that he delighted in that word, like David, who compares it to honey. (Psalms 19:11; Psalms 119:103) The same manner of speaking is used by Ezekiel,(Ezekiel 2:8 and Ezekiel 3:1;) for the Prophet is there bidden to eat the volume presented to him; and then he says that it was to him like honey in sweetness, for he embraced the truth with ardent desire, and made privately such a proficiency in the school of God, that his labors became afterwards publicly useful. We hence see how similar was the case with Jeremiah and Ezekiel; for they not only recited, as is commonly done by those who seek to please the ear, what they had been taught, but they became the disciples of the holy Spirit before they became teachers to the people. (146)It may however be asked, how could the word of God be so sweet and pleasant to the Prophet, when yet it was so full of bitterness; for we have seen elsewhere that many tears were shed by the holy man, and he had expressed a wish that his eyes would flow, as though they were fountains of water. How then could these things agree — the grief and sorrow which the holy man felt for God’s judgments, and the joy and gladness which he now mentions? We have said elsewhere that these two feelings, though apparently repugnant, were connected together in the Prophets; they as men deplored and mourned for the ruin of the people, and yet, through the power of the Spirit, they performed their office, and approved of the just vengeance of God. Thus then the word of God became joy to the Prophet, not that he was not touched by a deep feeling for the destruction of the people, but that he rose above all human feelings, so as fully to approve of God’s judgments. Hosea says the same thing —“Right are the ways of the Lord; the just will walk in them, but the ungodly will stumble and fall.” (Hosea 14:9)

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The Prophet indeed speaks thus, not of the word itself, but of its execution; but yet the design is the same; for the Prophet Hosea checks the wantonness of the people, because they complained that God was too rigid and severe. Right, he says, are the ways of the Lord; the just will walk in them, that is, they will consent to God, and acknowledge that he acts rightly, even when he punishes for sins; but the ungodly will stumble, according to what the Lord says in another place —“Are my ways perverse and not rather yours?”(Ezekiel 18:25)For they said that the Lord’s ways were crooked, because they, being soft and delicate, could not endure those severe rebukes, which their own wickedness forced from the holy Prophets. God answers them, and says, that his ways were not crooked, nor thorny, nor tortuous, but that the fault was in the people themselves.We now then understand the real meaning of this passage. The Prophet knew that nothing was better than to receive whatever proceeded from God; and he testifies that he found sweetness in God’s word.He afterwards adds, Because on me is called thy name, O Jehovah, God of hosts This mode of speaking occurs often in Scripture, but in a different sense. The name of God is indeed called indiscriminately on all, who are deemed his people. As it was formerly given to the whole seed of Abraham, so it is at this day conferred on all who are consecrated to his name by holy baptism, and who boast themselves to be Christians and the sons of the Church; and this belongs even to the Papists. We are called by his name, because he has favored us with his peculiar grace, for the purity of true and lawful worship exists among us; errors have been removed and his simple truth remains; yet many hypocrites are mixed with the elect of God, so that in a true and well ordered church, the reprobate are called by the name of God; but the elect alone are truly called by his name, as Paul says,“Let every one who calls on the name of the Lord depart from iniquity,”(2 Timothy 2:19)There is in this case a mutual connection; for to call on the name of the Lord, and to have his name called on any one, amounts to the same thing. We hence see that the name of God is only truly and really called on those, who not only boast that they are the faithful, but who have been also regenerated by the Holy Spirit.But the Prophet here refers to his office when he says, that the name of God was called on him; for he had been chosen to his office of teaching; he was not only dignified with the title, but was really approved by God. We now then perceive in what sense he says that God’s name was called on him, even because God had laid his hand on him and resolved to employ him in the work of teaching the people. But there are many mercenaries in the Church, and though they do not openly corrupt or adulterate the truth of God, they yet, as Paul says, preach it for gain, (2

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Corinthians 2:17) It must be observed, that God’s name was called on Jeremiah, because he was known to God as being true and faithful; and he had not only proved himself to be so to men, but he had been chosen by God to be his faithful messenger. (147)There is emphasis in the words, O Jehovah, the God of hosts; for the Prophet no doubt refers here to the glory of God, that he might with an elevated mind look down, as it were, on so many adversaries, who proudly despised him, as it was difficult to carry on war with the whole people. This then was the reason why he spoke of God’s glory in terms so magnificent, by saying, O Jehovah, the God of hosts It follows: —And thy words were to me for exultation, And (or, even) for the joy of my heart.It is no objection that the verb, which precedes in Hebrew the noun “words,” is in the singular number; it is the idiom of the language, which is exactly the same in Welsh. “Exultation” is the visible effect; “the joy of the heart” is the inward feeling, the hidden cause. It is common in Scripture to mention the effect first, and to go back to the cause. — Ed.15.Thou knowest, Jehonah; Remember me and visit me, And take vengeance for me on my persecutors; Through thy long suffering towards them take me not away; (Know that I have been for thee borne reproach;16.Found have been thy words and I did eat them; And thy words were to me for exultation, Even for the joy of my heart;) Because called on me has been thy name, Jehovah thou God of hosts.— Ed. COKE, "Jeremiah 15:16. Thy words were found— Thy words were pure and clean, and I have eaten them: thy words were my delight, and my heart is refreshed on this account, because I am called, &c. Houbigant. Jeremiah here declares in what manner he engaged and acquitted himself in his office of prophet. "From the moment that thou didst speak to me, and inspire me with thy Spirit, I opened my mouth, and received thy word greedily, like a man, who, pressed with hunger, finds food which is agreeable to his appetite. I treasured it in my memory; I meditated upon, and inwardly digested it. I found it my satisfaction, my comfort, my joy." TRAPP, "Verse 16Jeremiah 15:16 Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.Ver. 16. Thy words were found, and I did eat them.] I was well apaid of thy

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messages that came at first to me, and of that commission thou gavest me to be a prophet; yea, I took no small delight and complacence therein; and having found this honey, I ate it; {as Proverbs 25:16} but since I have met with much bitterness in this wicked world for my plain dealing. See Ezekiel 3:3, Revelation 10:10. Herodotus writeth of the river Hypanis, that for five days’ journey the water of it runneth clear and sweet; and then, for four days’ journey farther, bitter and brackish. The ministry is an honourable and comfortable function, but hath its troubles and encumbrances.ELLICOTT, "(16) Thy words were found . . .—The words go back to the mission of Jeremiah 1, and paint, with a wonderful power, the beginning of a prophet’s work, the new-born intensity of joy in the sense of communion with the Eternal. The soul feeds on the words that come to it (see the same figure in a bolder form in Ezekiel 2:8; Ezekiel 3:1-3; Revelation 10:9). They are “sweeter than honey and the honeycomb” (Psalms 19:10). They are incorporated with its life, are “the rejoicing of its heart.” He is called by the Name of “the Lord God of hosts,” or, more literally, that Name is called upon him. As the witness of his special consecration, he becomes, like other prophets, “a man of God” (1 Kings 13:1; 2 Kings 7:2; 1 Timothy 6:11).SIMEON, "THE WORD OF GOD PRECIOUSJeremiah 15:16. Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of my heart.THE commission given to the prophets was often of a very painful nature; to harden, rather than convert, their countrymen; and to denounce judgments, rather than to proclaim mercy [Note: Isaiah 6:9-12.]. Of this kind was the commission given to Jeremiah [Note: ver. 1–4, 13, 14.]: and for executing it, he was grievously persecuted and oppressed. Yet, notwithstanding the nature of his message, and the consequences resulting from a faithful delivery of it, he rejoiced in being honoured with an embassy from the King of kings; assured that, whatever might be the final result either to his countrymen or himself, God would be glorified. But when the prophets were sent only to denounce judgments, they knew that there was a secret reserve in the mind of God for the exercise of mercy, in case the people who were thus menaced should repent. When Jonah was sent to Nineveh to declare explicitly that in forty days the whole city should be overthrown, he had a secret suspicion, which in the event was verified, that God would, in case they repented, exercise mercy towards them. And in like manner, Jeremiah had a hope, that the faithful execution of his office, even though it should be unavailing to the generality, would be productive of good to some; and therefore on that account God’s word, which he was sent to publish, “was unto him the joy and rejoicing of his heart.” Under the Gospel dispensation, ministers are sent, not so much to thunder out anathemas against the rebellious world, as to proclaim to them “glad tidings of great joy.” And the scope of the inspired writings, as now collected into one volume, is to encourage the desponding, and to give rest to the heavy-laden. Well therefore may all, whether ministers or people, when they take the sacred volume into their hands, say, “Thy

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word was found, and I did eat it; and it was unto me the joy and rejoicing of my heart.”In order to elucidate these words, we shall shew,I. How the word of God should be received—In the days of Josiah the word of God had been lost: and, when it was found, it was received with avidity, as a gift from heaven [Note: 2 Chronicles 34:14-18.]. We do not however conceive that any similar event is referred to in the passage before us. The true light will be cast on our text, if we consult a parallel passage in the Prophet Ezekiel, where it was said to Trim, “Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel:” and then he ate it, and it was in his “mouth as honey for sweetness [Note: Ezekiel 3:1-3.].” In both the passages the word is compared to food, which is to be eaten and digested as the proper nutriment of the soul. This image is just; since, like common food, the word,1. Is necessary for all—[Who can live without it? Who can have any just knowledge of God without it, or have any conception how sinful man can obtain mercy at the hands of his offended God? The greatest philosophers of Greece and Rome were entirely in the dark on all subjects connected with the soul; nor could unenlighted reason ever have explored those mysteries which the inspired volume alone has revealed to man. Even at this present day, notwithstanding the light of revelation, the great and learned amongst ourselves are still ignorant of divine truth, if they have not been taught of God by the effectual application of his word to their souls. It is by the word that the knowledge of salvation is still communicated to every one of us: and we must all study it for ourselves, receiving its testimony with a believing heart, and submitting both our reason and our passions to its enlightening and sanctifying influence.]2. It is suitable to all—[In the sacred oracles there is “milk for babes, and strong meat” for those of an adult age [Note: Compare Hebrews 6:13-14. with 1 Peter 2:2 and Colossians 3:16.]. The fundamental truths are written there so plainly, that “he who runs may read them:” and so clearly do they mark out the path to heaven, that “the way-faring man, though a fool, cannot err therein,” if only he receive its directions with an humble and contrite spirit. On the other hand, there are in the inspired volume mysteries which no finite intelligence can fully comprehend. Not only may the greatest proficients in sacred literature be always advancing in knowledge, but the very angels themselves acquire more enlarged views of the manifold wisdom of God, from the revelation that is made of it in the Holy Scriptures [Note: 1 Peter 1:12. with Ephesians 3:10.]. Moreover, so infinitely diversified is the instruction to be gathered from the sacred volume, that we can be in no situation in which it does not contain the directions and encouragements most suited to our case.]

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3. It is sufficient for all—[“The Holy Scriptures are able to make us wise unto salvation, through faith in Christ Jesus.” We need no acquaintance with any other book, nor with any other subject which is not contained in that volume. Other books doubtless are useful, and knowledge of many other subjects is desirable; but nothing is necessary for salvation which is not contained in the Holy Scriptures, and easily to be learned from them. A strange idea is maintained by some, that the Scriptures are unintelligible to the poor and illiterate; and that they are more likely to mislead them, than to guide them aright. But what a reflection is this on God himself, as having imparted to us a book altogether unsuited to the end for which it was given! But there is no ground for any such reflection. There are doubtless in the Scriptures some things hard to be understood, and which an unstable person may wrest to his own destruction: but we again affirm, that all which is necessary to be known is easily to be gathered from the word of God; and that, if it be “received with meekness as an engrafted word, it is able,” and shall be effectual, “to save the soul [Note: James 1:21.]”.]Let us now proceed to consider,II. What effect it will produce—As the roll, when eaten by Ezekiel, was as honey in his mouth, so to Jeremiah “the word was the joy and rejoicing of his heart.” In a man that is impenitent and unbelieving, we acknowledge that the word is calculated to inspire terror: but to one that is of a penitent and contrite spirit, it speaks nothing but peace and joy. This is the proper effect of every part of the inspired volume; of,1. Its declarations—[O, how wonderful are these! What an exhibition does the Scripture give us of God’s character, and of the way which he has provided for the salvation of sinful men! What a stupendous mystery does it reveal, of the incarnation and death of his co-equal, co-eternal Son! of Christ “bearing our sins in his body on the tree,” and “being made sin for us, that we may be made the righteousness of God in him!” Can such tidings as these reach the ears of a guilty and condemned sinner, and not fill him with joy? Can the voice of pardon reach the cell of a condemned criminal, and be received with indifference? or, if the offers of a free and full salvation, were now to be sent to the regions of the damned, would they excite no joyous emotions among the unhappy sufferers? If there be any, to whom the Gospel comes, that do not rejoice in the glad tidings, it is because they know not their lost estate, nor have any desire after reconciliation with their offended God. To those who know their guilty and undone state, the declarations of mercy sounding forth in the Gospel are “dearer than thousands of silver and gold.”]

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2. Its precepts—[It may be thought, that, because these are so strict and holy, they can afford no joy to any: but the very reverse is the case; for the true believer will say with David, “Thy word is very pure; therefore thy servant loveth it [Note: Psalms 119:140.].” A redeemed soul is asking, “What shall I render unto the Lord for all the benefits that he hath done unto me?” and in the precepts he sees what God requires of him, and how he may bring glory to the God of his salvation. He sees that an attention to these will perfect his nature, and transform him into the Divine image: hence “he esteems them concerning all things to be right [Note: Psalms 119:128.];” and “because they are right, they rejoice his heart,” and are accounted by him “sweeter than honey, and the honey-comb [Note: Psalms 19:8; Psalms 19:10.]”]3. Its promises—[These are justly called by the Apostle “exceeding great and precious,” more especially because “by them we are made partakers of a divine nature [Note: 2 Peter 1:4.],” and are enabled to cleanse ourselves from all filthiness both of the flesh and spirit, and to perfect holiness in the fear of God [Note: 2 Corinthians 7:1.].” Who can declare a thousandth part of the joy which a weary and heavy-laden sinner experiences in applying to his soul the promises of the Gospel? With what avidity does he devour them! They are like the first ripe fig which in the early spring a traveller sees, and devours, ere any one, however near to him, has time to claim it [Note: Isaiah 28:4.]: and the man who knows not this by his own sweet experience, has yet “to learn what be the very first principles of the oracles of God.”]4. Its threatenings—[These to the believer are scarcely less precious than the promises themselves. It was one great excellence of the Scriptures in the estimation of David, that “by them he was warned [Note: Psalms 19:11.].” He regarded them as a mariner his chart, by which he is warned of the rocks and quicksands on which he will infallibly be wrecked, if he deviate from his proper course. Is there a seaman, who, when in imminent danger, is instructed by that faithful monitor to avoid destruction, will not adore his God for the warning that taught him to escape it? So it is with all who truly fear God: they love to be warned: they desire to be put upon their guard: they are afraid of turning aside in any respect, or of relaxing their efforts in the path of duty. Like Paul, they contemplate the danger of a relapse as an incentive to fresh exertions, and “keep their body under, and bring it into subjection, lest, after having preached to others, they themselves should be cast-aways [Note: 1 Corinthians 9:27.].” In a word, the believer views the threatenings, as the angels who took Lot and his daughters by the hand, and, by representations of their danger, accelerated their escape from the devouring element: he acquiesces in them as “just and holy;” and by their quickening influence he finds them to be “good.”]May we not then Learn from hence,

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1. What enemies to their own souls they are who neglect the Holy Scriptures![Notwithstanding the Scriptures are “the wells of salvation, from whence we are privileged to draw water with joy,” the greater part even of the Christian world pay but little attention to them: any other book of science or amusement is preferred before them, and, unless in a formal cursory way, they are never read at all. Now what folly is this! What man in his senses, when navigating his ship amongst rocks and quicksands, neglects to consult his chart? Yet, as if there were no dangers in the Christian’s way, or no great evil to be incurred by negligence, the generality are quite indifferent about that book which alone can conduct us safely to a better world. But lot it not be so amongst you: “Search the Scriptures, in which ye think, yea and know assuredly, ye have eternal life.” “Search them daily,” as the Bereans did: “search them as for hid treasure;” and lift up your hearts to God for the teachings of his good Spirit, “to guide you into all truth.” “He will open your understandings to understand them,” and will work effectually by them to your salvation. They are the rod of God’s strength, and the sword of his Spirit: and if you read them in humility and faith, you shall rind them “quick and powerful, and sharper than any two-edged sword, piercing to the dividing asunder of soul and spirit, and of the joints and marrow; and they shall discover to you the very thoughts and intents of your hearts [Note: Hebrews 4:12.].” If you will not sit thus at the feet of Jesus and learn of him, it is in vain for you to number yourselves among his disciples; but if you will come to him, you need not be discouraged at your weakness or ignorance; for he says, “Learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls.”]2. What an unspeakable blessing is the Bible Society![Though the Scriptures are not with us, as among the Papists, locked up in a language not generally understood, yet by the cost of a Bible it has been to a great extent kept out of the possession of the poor. True it is, that they who have known the value of the Bible would procure it at any rate: but those who were unacquainted with its treasures have found it too costly for them to purchase. But now he that is able to pay only a part, may have it for that part; and they who can really pay nothing, may have it for nothing. Now therefore the poor may well say, “Thy word is found: yes, it is found; and I will eat it.” O that there were in all of us such a heart! and that we were all determined henceforth to feed upon its precious truths; and that, like Job, we “esteemed it more than our necessary food [Note: Job 23:12.]!” Now God is sending it to all of us, the poorest as well as the richest, exactly as he did the manna in the wilderness: he sends it home to our very houses, and invites us to live upon it. The king upon the throne has no richer food; and the poorest amongst us has now a free access to it, so that he may “eat that which is good, and let his soul delight itself in fatness [Note: Isaiah 55:2.].” Let us bless God then, who has put it into the hearts of so many to provide for us such ample supplies of this invaluable treasure: and let us all, according to our ability, labour to promote the designs of a Society, which is the most honourable to God, and most useful to

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man, that ever existed upon the face of the earth.]PETT, "Jeremiah 15:16‘Your words were found, and I did eat them,And your words were to me a joy and the rejoicing of my heart,For I am called by your name,O YHWH, God of hosts.’He draws attention to his faithfulness to the word of YHWH. He had, he points out, fully absorbed His words (‘eaten them’) and they had been a delight to him. The ‘finding of His words’ may refer to the discovery of the Law Book in the Temple in the days of Josiah, or it may simply signify the different ways in which YHWH’s words came to him, for God is not restricted in His methods. But he stresses what a joy those words of God had been to him, and how they had rejoiced his heart. This was because he was one of God’s true people. He was ‘called by His Name’ (or more strictly had ‘His Name called upon him’), that is, the name of YHWH, God of hosts. To be ‘called by YHWH’s name’ was to be someone who responded to and served Him, honoured Him in his life, and revealed His attributes in his own life. That is what happens to anyone who is truly ‘begotten by the word of truth’ (James 1:18; compare John 3:1-6; 2 Corinthians 5:17; 1 Peter 1:23). By their fruits they are known.SIMEON, "THE WORD OF GOD PRECIOUSJeremiah 15:16. Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of my heart.THE commission given to the prophets was often of a very painful nature; to harden, rather than convert, their countrymen; and to denounce judgments, rather than to proclaim mercy [Note: Isaiah 6:9-12.]. Of this kind was the commission given to Jeremiah [Note: ver. 1–4, 13, 14.]: and for executing it, he was grievously persecuted and oppressed. Yet, notwithstanding the nature of his message, and the consequences resulting from a faithful delivery of it, he rejoiced in being honoured with an embassy from the King of kings; assured that, whatever might be the final result either to his countrymen or himself, God would be glorified. But when the prophets were sent only to denounce judgments, they knew that there was a secret reserve in the mind of God for the exercise of mercy, in case the people who were thus menaced should repent. When Jonah was sent to Nineveh to declare explicitly that in forty days the whole city should be overthrown, he had a secret suspicion, which in the event was verified, that God would, in case they repented, exercise mercy towards them. And in like manner, Jeremiah had a hope, that the faithful execution of his office, even though it should be unavailing to the generality, would

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be productive of good to some; and therefore on that account God’s word, which he was sent to publish, “was unto him the joy and rejoicing of his heart.” Under the Gospel dispensation, ministers are sent, not so much to thunder out anathemas against the rebellious world, as to proclaim to them “glad tidings of great joy.” And the scope of the inspired writings, as now collected into one volume, is to encourage the desponding, and to give rest to the heavy-laden. Well therefore may all, whether ministers or people, when they take the sacred volume into their hands, say, “Thy word was found, and I did eat it; and it was unto me the joy and rejoicing of my heart.”In order to elucidate these words, we shall shew,I. How the word of God should be received—In the days of Josiah the word of God had been lost: and, when it was found, it was received with avidity, as a gift from heaven [Note: 2 Chronicles 34:14-18.]. We do not however conceive that any similar event is referred to in the passage before us. The true light will be cast on our text, if we consult a parallel passage in the Prophet Ezekiel, where it was said to Trim, “Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel:” and then he ate it, and it was in his “mouth as honey for sweetness [Note: Ezekiel 3:1-3.].” In both the passages the word is compared to food, which is to be eaten and digested as the proper nutriment of the soul. This image is just; since, like common food, the word,1. Is necessary for all—[Who can live without it? Who can have any just knowledge of God without it, or have any conception how sinful man can obtain mercy at the hands of his offended God? The greatest philosophers of Greece and Rome were entirely in the dark on all subjects connected with the soul; nor could unenlighted reason ever have explored those mysteries which the inspired volume alone has revealed to man. Even at this present day, notwithstanding the light of revelation, the great and learned amongst ourselves are still ignorant of divine truth, if they have not been taught of God by the effectual application of his word to their souls. It is by the word that the knowledge of salvation is still communicated to every one of us: and we must all study it for ourselves, receiving its testimony with a believing heart, and submitting both our reason and our passions to its enlightening and sanctifying influence.]2. It is suitable to all—[In the sacred oracles there is “milk for babes, and strong meat” for those of an adult age [Note: Compare Hebrews 6:13-14. with 1 Peter 2:2 and Colossians 3:16.]. The fundamental truths are written there so plainly, that “he who runs may read them:” and so clearly do they mark out the path to heaven, that “the way-faring man, though a fool, cannot err therein,” if only he receive its directions with an humble and contrite spirit. On the other hand, there are in the inspired volume

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mysteries which no finite intelligence can fully comprehend. Not only may the greatest proficients in sacred literature be always advancing in knowledge, but the very angels themselves acquire more enlarged views of the manifold wisdom of God, from the revelation that is made of it in the Holy Scriptures [Note: 1 Peter 1:12. with Ephesians 3:10.]. Moreover, so infinitely diversified is the instruction to be gathered from the sacred volume, that we can be in no situation in which it does not contain the directions and encouragements most suited to our case.]3. It is sufficient for all—[“The Holy Scriptures are able to make us wise unto salvation, through faith in Christ Jesus.” We need no acquaintance with any other book, nor with any other subject which is not contained in that volume. Other books doubtless are useful, and knowledge of many other subjects is desirable; but nothing is necessary for salvation which is not contained in the Holy Scriptures, and easily to be learned from them. A strange idea is maintained by some, that the Scriptures are unintelligible to the poor and illiterate; and that they are more likely to mislead them, than to guide them aright. But what a reflection is this on God himself, as having imparted to us a book altogether unsuited to the end for which it was given! But there is no ground for any such reflection. There are doubtless in the Scriptures some things hard to be understood, and which an unstable person may wrest to his own destruction: but we again affirm, that all which is necessary to be known is easily to be gathered from the word of God; and that, if it be “received with meekness as an engrafted word, it is able,” and shall be effectual, “to save the soul [Note: James 1:21.]”.]Let us now proceed to consider,II. What effect it will produce—As the roll, when eaten by Ezekiel, was as honey in his mouth, so to Jeremiah “the word was the joy and rejoicing of his heart.” In a man that is impenitent and unbelieving, we acknowledge that the word is calculated to inspire terror: but to one that is of a penitent and contrite spirit, it speaks nothing but peace and joy. This is the proper effect of every part of the inspired volume; of,1. Its declarations—[O, how wonderful are these! What an exhibition does the Scripture give us of God’s character, and of the way which he has provided for the salvation of sinful men! What a stupendous mystery does it reveal, of the incarnation and death of his co-equal, co-eternal Son! of Christ “bearing our sins in his body on the tree,” and “being made sin for us, that we may be made the righteousness of God in him!” Can such tidings as these reach the ears of a guilty and condemned sinner, and not fill him with joy? Can the voice of pardon reach the cell of a condemned criminal, and be received with indifference? or, if the offers of a free and full salvation, were now

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to be sent to the regions of the damned, would they excite no joyous emotions among the unhappy sufferers? If there be any, to whom the Gospel comes, that do not rejoice in the glad tidings, it is because they know not their lost estate, nor have any desire after reconciliation with their offended God. To those who know their guilty and undone state, the declarations of mercy sounding forth in the Gospel are “dearer than thousands of silver and gold.”]2. Its precepts—[It may be thought, that, because these are so strict and holy, they can afford no joy to any: but the very reverse is the case; for the true believer will say with David, “Thy word is very pure; therefore thy servant loveth it [Note: Psalms 119:140.].” A redeemed soul is asking, “What shall I render unto the Lord for all the benefits that he hath done unto me?” and in the precepts he sees what God requires of him, and how he may bring glory to the God of his salvation. He sees that an attention to these will perfect his nature, and transform him into the Divine image: hence “he esteems them concerning all things to be right [Note: Psalms 119:128.];” and “because they are right, they rejoice his heart,” and are accounted by him “sweeter than honey, and the honey-comb [Note: Psalms 19:8; Psalms 19:10.]”]3. Its promises—[These are justly called by the Apostle “exceeding great and precious,” more especially because “by them we are made partakers of a divine nature [Note: 2 Peter 1:4.],” and are enabled to cleanse ourselves from all filthiness both of the flesh and spirit, and to perfect holiness in the fear of God [Note: 2 Corinthians 7:1.].” Who can declare a thousandth part of the joy which a weary and heavy-laden sinner experiences in applying to his soul the promises of the Gospel? With what avidity does he devour them! They are like the first ripe fig which in the early spring a traveller sees, and devours, ere any one, however near to him, has time to claim it [Note: Isaiah 28:4.]: and the man who knows not this by his own sweet experience, has yet “to learn what be the very first principles of the oracles of God.”]4. Its threatenings—[These to the believer are scarcely less precious than the promises themselves. It was one great excellence of the Scriptures in the estimation of David, that “by them he was warned [Note: Psalms 19:11.].” He regarded them as a mariner his chart, by which he is warned of the rocks and quicksands on which he will infallibly be wrecked, if he deviate from his proper course. Is there a seaman, who, when in imminent danger, is instructed by that faithful monitor to avoid destruction, will not adore his God for the warning that taught him to escape it? So it is with all who truly fear God: they love to be warned: they desire to be put upon their guard: they are afraid of turning aside in any respect, or of relaxing their efforts in the path of duty. Like Paul, they contemplate the danger of a relapse as an incentive to fresh exertions, and “keep their body under, and bring it into subjection, lest, after having

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preached to others, they themselves should be cast-aways [Note: 1 Corinthians 9:27.].” In a word, the believer views the threatenings, as the angels who took Lot and his daughters by the hand, and, by representations of their danger, accelerated their escape from the devouring element: he acquiesces in them as “just and holy;” and by their quickening influence he finds them to be “good.”]May we not then Learn from hence,1. What enemies to their own souls they are who neglect the Holy Scriptures![Notwithstanding the Scriptures are “the wells of salvation, from whence we are privileged to draw water with joy,” the greater part even of the Christian world pay but little attention to them: any other book of science or amusement is preferred before them, and, unless in a formal cursory way, they are never read at all. Now what folly is this! What man in his senses, when navigating his ship amongst rocks and quicksands, neglects to consult his chart? Yet, as if there were no dangers in the Christian’s way, or no great evil to be incurred by negligence, the generality are quite indifferent about that book which alone can conduct us safely to a better world. But lot it not be so amongst you: “Search the Scriptures, in which ye think, yea and know assuredly, ye have eternal life.” “Search them daily,” as the Bereans did: “search them as for hid treasure;” and lift up your hearts to God for the teachings of his good Spirit, “to guide you into all truth.” “He will open your understandings to understand them,” and will work effectually by them to your salvation. They are the rod of God’s strength, and the sword of his Spirit: and if you read them in humility and faith, you shall rind them “quick and powerful, and sharper than any two-edged sword, piercing to the dividing asunder of soul and spirit, and of the joints and marrow; and they shall discover to you the very thoughts and intents of your hearts [Note: Hebrews 4:12.].” If you will not sit thus at the feet of Jesus and learn of him, it is in vain for you to number yourselves among his disciples; but if you will come to him, you need not be discouraged at your weakness or ignorance; for he says, “Learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls.”]2. What an unspeakable blessing is the Bible Society![Though the Scriptures are not with us, as among the Papists, locked up in a language not generally understood, yet by the cost of a Bible it has been to a great extent kept out of the possession of the poor. True it is, that they who have known the value of the Bible would procure it at any rate: but those who were unacquainted with its treasures have found it too costly for them to purchase. But now he that is able to pay only a part, may have it for that part; and they who can really pay nothing, may have it for nothing. Now therefore the poor may well say, “Thy word is found: yes, it is found; and I will eat it.” O that there were in all of us such a heart! and that we were all determined henceforth to feed upon its precious truths; and that, like Job, we “esteemed it more than our necessary food [Note: Job 23:12.]!” Now God is sending it to all of us, the poorest as well as the richest, exactly

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as he did the manna in the wilderness: he sends it home to our very houses, and invites us to live upon it. The king upon the throne has no richer food; and the poorest amongst us has now a free access to it, so that he may “eat that which is good, and let his soul delight itself in fatness [Note: Isaiah 55:2.].” Let us bless God then, who has put it into the hearts of so many to provide for us such ample supplies of this invaluable treasure: and let us all, according to our ability, labour to promote the designs of a Society, which is the most honourable to God, and most useful to man, that ever existed upon the face of the earth.]PULPIT, "Thy words were found. Jeremiah here describes his first reception of a Divine revelation. Truth is like "treasure hid in a field;" he alone who seeks it with an unprejudiced mind can "find" it. But there are some things which no "searching" of the intellect can "find" (Job 11:7; Job 37:23; Ecclesiastes 3:11; Ecclesiastes 8:17); yet by a special revelation they may be "found" by God's "spokesmen," or prophets. This is the train of thought which underlies Jeremiah's expression here. The "words," or revelations, of Jehovah are regarded as having an objective existence in the ideal world of which God is the light, and as "descending" from thence (comp. Isaiah 9:8) into the consciousness of the prophet. So Ezekiel 3:1, "Eat that thou findest." I did eat them; I assimilated them, as it were (comp. Ezekiel 2:8; Ezekiel 3:3). I am called by thy name; literally, thy name hath been (or, had been) called upon me; i.e. I have (or, had) been specially dedicated to thy service. The phrase is often used of Israel (see on Jeremiah 14:9), and, as here applied, intimates that a faithful prophet was, as it were, the embodied ideal of an Israelite.BI, "Thy word was unto me the Joy and rejoicing of mine heart.The soul’s discovery and use of the words of GodI. The soul’s discovery of the words of God. “Thy words were found.”

1. In their truth. “He that believeth hath the witness”—i.e., the thing witnessed, the testimony—“in himself.” He feels the reality of the words of God. They are substance, not shadow, to him.2. In their meaning. The words of God are not designed to act upon us as an ignorant charm. They are necessarily full of the mind of God. Sympathy with the mind of God is therefore indispensable for understanding them.3. In their immense importance.4. In their intense applicability.5. In their impressive power. “Demonstration of the Spirit.”

II. The soul’s use of the words of God. “I did eat them.” As the mouth receives food for the body, so faith for the soul.1. The believing soul loves the words. With its regenerated taste it relishes them keenly, finds them to be bread of God, better even than angels’ food.2. The believing soul dwells on the words; meditates upon them day and night.3. The believing soul turns the words into the nourishment of the spiritual life. For

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its appetite is wholesome. It desires the sincere milk of the Word, that it may grow thereby. And it does.III. The delightful effect of the soul’s discovery and use of the words of God. “Thy word was unto me the joy,” etc. This is owing to—

1. The suitableness and comprehensiveness of its provision.2. The preciousness of its grace.3. The grandeur of its discoveries. Of God, His attributes, providence, Church, heaven.4. The elevated piety and purity of its tone.

Conclusion—Would you be able to express yourselves thus? Remember, then, that God’s words are spread before your eye, and spoken to your ear, like any other words, to be inquired into, if you would understand them; to be attended to and detained in your memory, if you would experience their intended and beneficial effects. But remember also, that they are but the textbook of the heavenly Teacher; and do not fail to implore His gracious teaching. (H. Angus, D. D.)

The secret food and the public nameIt was good advice of a venerable divine to a young man who aspired to be a preacher, when he said to him, “Don’t become a minister if you can help it.” The man who could very easily be a tradesman or a merchant had better not be a minister. A preacher of the Gospel should always be a volunteer, and yet he should always be a pressed man, who serves his King because he is omnipotently constrained to do so. Only he is fit to preach who cannot avoid preaching, who feels that woe is upon him unless he preach the Gospel, and that the very stones would cry out against him if he should hold his peace.I. In the description of Jeremiah’s secret life, which consists of his inward reception of the Word of God (which description will answer for ourselves), we have three points.

1. The finding of it—“Thy words were found.”(1) We read the Word. Here it is: God’s Word is all here, and, if we would find it, we must read it earnestly. As the habit of having a time for prayer is good, so also is the habit of reading the Scriptures. Yet it is a mischievous practice to read a great deal of the Bible without time for thought; it flatters our conceit without benefiting our understanding. The practice of always reading the Bible in scraps is also to be deprecated.(2) But we have not found God’s Word when we have read it, unless we add to it an understanding of the Word. Marrow bones, who can feed on them? Split them, take out the marrow, and then you have luscious food. Merely verbal utterances, even though they be the utterance of the Holy Spirit, cannot feed the soul. It is the inward meaning, the truth that is revealed, which we should labour after.(3) To find God’s Word means sometimes the discovery of select and appropriate words to suit our case. “Thy words were found.” You know when you have lost your key, and your cupboard or your drawer cannot be opened, you send for a

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locksmith, and he comes in with a whole bunch of keys. First he tries one—that does not fit; then he tries another—that will not do; and the good man perseveres, perhaps with twenty keys, it may be with fifty. At last he gets the proper key, which springs the lock, and he opens your treasure for you. Now Scripture to us is much of the same nature. We have many promises in the time of trouble, and it is a great blessing to find the promise that suits our case.(4) “Thy words were found”; that is, I felt I had got a hold of them; I knew I had got them; I had discovered them—they were Thy words to my inmost soul. They have come to us with a power that no other words ever had in them, and we cannot be argued out of our conviction of their superlative excellence and Divine authority. We have found the words of our heavenly Father: we know we have, for children know their own father’s voice.

2. A second view of the inner life must now be considered. “Thy word was found, and I did eat it.”(1) By that term is signified, first, the prizing of God’s Word. When Jeremiah received a sentence which he knew came from God’s mouth he prized it, he loved it so that he ate it; he could not lay it aside; he did not merely think of it; he loved it so that he put it into his very self.(2) The term eating implies, moreover, that he derived nourishment from it. It is delightful to sit down and suck the soul out of a text, to take it and feel that not the letter only but the inner vitals of the text are our own, and are to be received into the very nature of our spirit, to become assimilated with it.(3) But the figure of eating means more, it sets forth an intimate union. That which a man eats gets intertwined with his own self, his own personality. The diligent believer when he knows the Word, learns it so well that he assimilates it into his own being. Let me illustrate this by a fact which is notable in a lower sense in certain natural persuasions. When Galileo was convinced that the world moved, they put him in prison for it, and in his weakness he recanted, and said he believed it stood still and that the sun moved, but the moment, he got away from his persecutors he stamped his foot, and said, “But it does move, though.” And so he who knows the truth as it is in Jesus has even a higher persuasion than that which ruled Galileo. He cannot belie the truth: he has got it so into himself that he cannot give it up.

3. Notice, then, the third glimpse into the inner life. “It was unto me the joy and rejoicing of mine heart.” Nothing makes a man so happy as the Word of God. Nothing makes him so full of delight and peace of soul as feeding upon the Word.II. The Christian in his outward life, as he is mentioned here—“I am called by Thy name, O Lord God of hosts.”

1. The condition of Jeremiah was one which he had attained by his conduct. He was so continually preaching about Jehovah, so constantly insisting upon Jehovah’s will, and going upon Jehovah’s errands that they came to call him “Jehovah’s man,” and he was known by Jehovah’s name. Now the man who loves God’s Word, and feeds on it, and rejoices in it, will so act that he will come to be called a Christian. He will not only be so, but he will be called so. Men will take knowledge of him that he has been with Jesus. To be called “Jehovah’s man” was an honour to Jeremiah; and to be called by any of these nicknames, which signify that we belong to God, is an honour 114

to aspire after and not to be regretted. May we all win some opprobrious name, and wear it as our title of holy chivalry.2. But this is a name, in the second place, which is involved in the profession of every Christian. “I am called by Thy name, O Jehovah, God of hosts.” Of course you are so called, if your profession be true. Oh, that we remembered always that we are Christians, and therefore must always act up to the name that is named upon us. God grant you, friends, that, in the power of the eating of God’s Word, you may be constrained to act ever as becometh those upon whom the name of Christ is named.3. Once more, this word may be used in the sense which arises out of the Gospel itself. “I am called by Thy name, O Lord God of hosts.” I belong to Thee. When they gather up the nations, and they say, ‘This man belongs to Babylon, and that man to Assyria, and that man to Egypt,’ I belong to Thee, and am called by Thy name, O Lord God of hosts. What a comfort this is—we who believe in Christ belong to God. We are His portion, and He will never lose us. “They shall be Mine,” saith the Lord, “when I make up My jewels.” You are poor: but you are Christ’s. Does not that mitigate your poverty? You are sick: but you are God’s. Does not that comfort you? The poor lamb lies in the cold field, but, if it belongs to a good shepherd, it shall not die. The sheep is sick, or it has wandered; but, if it belongs to an Omnipotent Shepherd, it shall be healed and it shall be brought back. The name of Christ being named upon us is the guarantee of our present comfort and of our future security. (C. H. Spurgeon.)

God’s Word found and eatenI. What was the prize which Jeremiah describes himself as having found? It was the Word of God. “Thy words,” says he, “were found”—just as a man, on digging in the ground, might find beyond his hopes a treasure there; or as a merchantman, seeking goodly pearls, might find unexpectedly one of greater price than any he was looking for. When men find the Word of God, they find also their duty and calling. They make a grand discovery of the will of God concerning them.II. What use he made of this discovery. “Thy words were found, and I did eat them.” So then he made the words of God his food—he made a meal of them—not only did he “hear, read, mark, and learn,” but he “inwardly digested them.” It is dealing with them as the hungry man does with food. It is converting the Word of God into wholesome nourishment. The Word is thus “hid in the heart,” as the food we eat is in the body, and becomes, as it were, a part of us—the very life blood of the soul.III. The happiness which he acquired in consequence. “Thy Word was unto me the joy and the rejoicing of my heart.” A noble testimony this to the efficacy of God’s Word. How sweetly it went down (Son_7:9); how blessed its effects upon the prophet’s heart, when “joy and rejoicing” were the consequences! David also “ate” God’s words; and what is his account of it! (Psa_119:103; Psa_19:10.) Hear what is the voice of the whole Church without exception (Son_2:3). Not a single member of Christ’s Church but is ready to declare with the prophet that the precious Word of God, when fed upon by faith, is “the joy and the rejoicing of his heart”—his “songs in the house of his pilgrimage.” (A. Roberts, M. A.)

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Divine revelationI. As a Divine word. What is the Word? Not the book we call the Bible, that is but the record of the revelation. Jesus Christ is emphatically the Logos. The fullest, brightest, strongest Word of God is this. A true word answers two purposes.

1. By it the speaker reveals his own soul.2. By it the speaker exerts his influence.

II. As a Divine Word appropriated.1. Something more than to possess its record.2. Something more than the mere understanding of its contents.3. Something more than the mere transfusion of it into the realm of emotions.

It is to convert it into the ruling spirit of life.III. As a Divine Word enjoyed.

1. The joy of moral satisfaction.2. The joy of renewed strength.

Conclusion—Thank God for His Word. Study it in nature, history, consciousness, and especially in Jesus Christ. Peruse, ponder, and prize this wonderful Book, containing the pearl of great price. (Homilist.)

The influence of the Bible conducive to personal happinessThe Bible may be compared to a medicine: man is the patient, misery is the disease, and the Scriptures are presented to us as a remedy. Are they such?I. The truth of this proposition.

1. The Scriptures received into the mind remove the misery arising from remorse and the apprehension of punishment, and introduce into the heart the feeling of delight connected with reconciliation with God, a peaceful state of conscience, and the hope of everlasting life. A missionary was discoursing in one of the South Sea Islands to some of the inhabitants of those benighted regions, and this was his text, “God so loved the world,” etc. The attention of one of the islanders was arrested: he began to interrogate the preacher. “What!” said he, “is that true? Is it so? Read that again!” The missionary read it a second time. (I heard the statement from his own lips.) “What! God so love us, as to send His Son to die for us! and are we to have everlasting life in the world to come—is that true?” “It is true,” replied the preacher: “there is no ground whatever to question it.” The man’s mind was filled with amazement, and with sensations of repentance on account of sin, and wonder and joy on account of his salvation occupied his breast: he retired to weep, he retired to meditate, he retired to pray to God, and to praise his Creator’s name. What happiness comes into the soul when the soul is assured of eternal life?2. The Bible preserves us from the state of misery arising from bad and ungovernable passions, and introduces the delights connected with a holy state of

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heart.3. The Bible received into the heart by faith turns the afflictions of life into real mercies, and renders them at once bearable and beneficial.4. The Bible welcomed into the soul by faith removes the sting of death, and turns the monster from a dreadful curse into a blessing of no small magnitude. I was acquainted with a gentleman, many years ago; he was of a sceptical turn of mind, and, as a consequence, not very attentive to religion. He was following a very lucrative profession, and unexpectedly exhibited the symptoms of a fatal disease. He fully expected he should die in the course of a few months. He found no support in scepticism; none whatever. And the lash of conscience began, for having neglected the Scriptures, and not having fairly and candidly investigated their claims. This filled him with great remorse; for he felt that if the Bible should be true, he would certainly be condemned for his negligence and his want of candid examination. He resolved, as long as life should last, that he would study the sacred volume, and inquire into its claims. His health was restored to him, and after devoting all his leisure time, for about twelve months to reading the Scriptures, and books connected with them, and explanatory of them, and pointing out their claims and their evidences, the result was a firm conviction, that the Bible was from God. He was induced then to begin to act upon it. He went abroad; he was one night in the river Ganges, and suddenly, while fast asleep, a cry was raised that the boat was sinking; and so it was—there were holes in the keel, and the stern of the boat was brought under water in the night season by the men, who went and slept, and the boat was gradually filling, and in a few minutes more all would have sunk like a stone or lead to the bottom of the river. His first impression was, I have not an hour to live. There was a tumultuous feeling in his mind, yet had he sufficient composure to reflect upon the difference of his feelings then, and what they were when he anticipated death some years prior. His impression and conviction was, that he should be in heaven in an hour; and oh! the support of the Gospel in that moment. Subsequently, he was seized with the Asiatic cholera, and life was in suspense. Similar support was again experienced. A Brahmin was by his side; and he took occasion to say, Now you see the support, that the Christian experiences in the season of extremity: my life is in suspense: for me to live is Christ; for me to die is gain.”

II. Some objections which stand in the way of its practical adoption. There are some who will not, like Jeremiah, “eat” the words of God—that will not receive Him into their heart; therefore they do not share in this holy joy. Some will say, “I cannot wholly satisfy my mind that this book is from God: I have doubts, and doubts which amount to what is considerable; so that I cannot enjoy the book in consequence of these sceptical ideas. How should I get rid of them?” I would say, in order to get rid of these doubts act conscientiously: do not act in a manner inconsistent with what you believe to be the will of God: do not live in wilful sin. “If any man will do the will of My Father, he shall know of the doctrine whether it be of God.” So said Christ. Act according to your own conscientious views of holiness, and you will find scepticism disappear. Let me entreat you to read the Bible, read the whole of it, if you are troubled with sceptical thoughts. Dr. Johnson said that no honest man could be a deist, if he had had opportunity to study the evidence: if he read through the evidence, and through the Bible, he could not continue a deist, as the evidence was so clear and so conclusive. Hume’s name was mentioned to him, that he disbelieved the Bible. Dr. Johnson replied, “Hume, I know, made the confession to a clergyman in the bishopric of Durham, that he had never read the New 117

Testament carefully.” There are some sceptics who read a little here and a little there; but they do not get a complete view of the subject; and they read rather to find something to object to, something they may lay hold of. The conduct of such men has been compared to that of the Athenian, who had a palace to be sold by auction: he took a brick out of one of the walls of the palace, and at the auction mart he said, “Here is a sample of my palace.” How absurd! A brick out of the wall to be a sample. But so some men take here a text and there a text—a brick taken out of the wall—and what do they know about the entire edifice? Give the Bible throughout a candid and complete perusal; and read books which are explanatory, written in a spirit of candour and intelligence. But let me add, to put your sceptical thoughts to flight, I think you will find prayer to be the most powerful thing of all, and the most rapid way to scatter your doubts. “He hath the witness in himself.” When a man begins to pray to God, God answers him, if he prays sincerely, and God gives him a new heart and makes him a new man. Then he begins to argue in this way, “Why the Bible has changed my heart, the Bible has made me holy, the Bible has made me happy; what want I with further witness? (H. Townley.)

Hidden mannaI. A memorable discovery. What is meant by finding God’s words?

1. A thing found has usually to be sought for. Happy is he who reads or hears the Scriptures, searching all the while for the hidden spiritual sense (Pro_2:4-5).2. To find God’s Word means that we have been made to understand them (1Co_3:14). The Bible is a dull book till illuminated; a tantalising riddle till you get the key; but, the clue once found, it absorbs our attention, delights our intellect, and enriches our heart.3. Means to appropriate it as belonging to yourself. Reading a will is not interesting till you find you have a part in it.

II. An eager reception. What is meant by eating them?1. An eager study. Greedy for the truth. My soul hungered even to ravenousness to be fed upon the bread of heaven.2. Cheerful reception. My soul was in love with the Word.3. An intense belief. Not questioning it, but living upon it.4. The language means, besides, both the diligent treasuring up of the truth, and the inward digestion of the same.

III. The happy consequences.1. Hold the truth in its entirety and harmony, and then it will be joy to your heart.2. The Word of God would have given no joy had he not been obedient to it.3. Yet there are certain choice truths in God’s Word, especially joy giving: the doctrine of election, to know that you are called and predestinated; and of the immutability of Divine love.

IV. A distinguishing title.1. The name of the Lord of hosts was reviled in Jeremiah’s day, yet he felt it an

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honour to be associated with the Lord in this contempt. Oh ye who love the Lord Jesus, never shun the scandal of the Cross!2. Some do not count it a fair thing to bear the name of the Most High. It is a disgrace to any man that his Lord should die for his soul on Calvary and yet he be afraid to wear His livery. (C. H. Spurgeon.)

Enjoying God’s WordI. A high valuation for this Word. Prized as God’s Word, and sought under that character. Love to the Word of God is a sure sign of a gracious heart.

1. It partakes of the Divinity of its Author.2. It is adapted to the nature of its subject; suited to man.3. It has produced most astonishing effects.

(1) Have you found this Word?(2) Has it found you?

II. A personal experience of its power. “I did eat it.”1. Religion is the life of the soul, as the soul is the life of the body. Truth is the sustenance of the moral man. Divine truth must be incorporated with the elements of the intellectual nature, or we perish.2. When you come to the Word, remember that Divine influence alone can make it effectual. As you say grace before meat, let your reading be preceded by prayer.

III. A conscious participation of the happiness it produces. “It was the rejoicing of my heart.” How does it promote joy?1. By the light it imparts to the understanding. It gives decision to the judgment; fully occupies the mind upon the noblest subject; engages faculties and powers in God’s service.2. By the relief it gives to the conscience. In the hope of pardon and acceptance.3. By the exercise it affords to the best affections of the heart. The pleasures of benevolence are genuine pleasures; allied to the happiness of God Himself.4. By the consolations and hopes under sorrow.

IV. A sense of consecration. “I am called by Thy name.” Improvement—It reproves—1. Those who never seek.2. Those who are content with knowledge without experience.3. Those who are strangers to religious peace and joy.4. Those who neither own God’s name, nor are owned of Him. (S. Thodey.)

God’s Word found, eaten, and enjoyed

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I. God’s word found.1. It comes to us through nature.2. It comes also through our own spiritual being, in its instinctive yearnings.3. In the fullest sense, it has come through Christ.4. Also through prophets and apostles—in the written Word.

II. God’s word eaten.1. This is more than to possess its record. To have a full larder will not sustain life nor give strength.2. It is more than an intellectual understanding of the contents of Scripture. The mere analysis of food will not give sustenance.3. Positively, it is to turn it into the principle of life by assimilation.

III. God’s word enjoyed.1. The joy of satisfaction.2. The joy of strength renewed. (John Oswald.)

Found, eaten, and enjoyedI. An important discovery was made.

1. Words are the representatives of thought. Have great power to move men’s minds.2. Words derive much of their power from the mind which utters them. God’s words are a hammer, a fire, a sword, a balm, a saving and sanctifying power to men who receive and obey them.3. That which is found must previously have existed. God’s Word exists, whether men find it or not. He who finds it is wise, rich, happy.

II. A peculiar method of appropriation was made.1. It implies soul hunger. Caused by stress of duty, pressure of persecution, and multiplied sorrows.2. It affirms that God’s words are soul food. Wholesome, nourishing, savoury, saving.

III. A delightful experience was realised. Joy and rejoicing—1. In what the Word revealed of God.2. In the way that revelation met his utmost need.3. In the knowledge of salvation there unfolded.4. In the prospects to which the attention of God’s servants was directed.

IV. An emphatic public testimony was given. “I am called by Thy name,” etc.1. God’s name was called upon him. As the saving power, and source of hope and joy, the name of Christ has been called upon us.

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2. He was called by God’s name. We, by Christ’s.3. He was strengthened by God in all his works.

Application—1. The Word discovered—a treasure.2. The Word in the heart—a joy.3. The Word on the lips—a message.4. The Word in the hand—a weapon. (W. Whale.)

Feeding on God’s truth“Understandest thou what thou readest?” That is the main point. The butterflies flit over the garden, and nothing comes of their flitting; but look at the bees, how they drive into the bells of the flowers and come forth with their thighs laden with the pollen and filled with the sweetest honey for their hives. This is the way to read your Bible: get into the flowers of Scriptures, plunge into the inward meaning, and suck out that secret sweetness which the Lord hath put there for your spiritual nourishment. (C. H. Spurgeon.)

How to make the Bible our own“Thy words were found, and I did eat them.” In the absence of his father, a little boy attended the Sabbath School of a Dutch Reformed minister. On the father’s return he went upstairs and finding his son reading the Word of God, he asked him, “What book are you reading?” He replied, “The Bible.” “Where did you get it?” “In yonder Sabbath School.” He then took the Bible from him and committed it to the flame, saying, “If you ever go to the Sunday School again, I’ll give you such a thrashing as you have never had.” Having ascertained that the Bible was burned, his son said to him, “Father, you have burned my Bible; but you cannot burn out of me those chapters I have committed to memory from the Gospel of John.” (W. Baxendale.)

Joy in God’s Word“I have many books,” says Mr. Newton, “that I cannot sit down to read; they are indeed good and sound, but, like halfpence, there goes a great quantity to a little amount. There are silver books, and a very few golden books; but I have one book worth more than all, called the Bible, and that is a book of bank notes.”

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17 I 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.

BARNES, "Jer_15:17Rather, “I sat not in the assembly of the laughers, and was merry.” From the time God’s words came to Jeremiah he abstained from things innocent, and a gravity came over him beyond his years.I sat alone because of thy hand - As a person consecrated to God he would also be “separated.” See Jer_1:5; compare Act_13:2.With indignation - The prophet thus taught of God sees the sins of the people as offences against God, and as involving the ruin of His Church.

GILL, "I sat not in the assembly of the mockers, nor rejoiced,.... With them, the mockers; or, "those that make merry" (r); as the word is rendered in Jer_30:19, and so the Targum, "those that sing;'' and dance and live jovially; with these the prophet did not associate himself; such levity being unsuitable to his character as a prophet, and to those grievous messages he was charged with; and though he had joy, it was of another kind; it was not carnal, but spiritual; not outward, but inward; and what arose from the word of the Lord, being found and eaten by him. Moreover, there were some things which he was obliged by his office to deliver, that were very distressing to him, and made him very melancholy; so that he shunned all company and diversion, which might have been lawfully enjoyed: for this is not to be understood of the assembly or council of the wicked governors of the nation, and much less of the refuse of the people, that mocked at the word of God, and scoffed at the prophets and people of God; but of Jeremiah's friends and acquaintance, that met and made merry together; with whom he could not join, because of the sorrowful case in which he was, on account of the people he was sent unto: I sat alone, because of thine hand; not because he was obliged to it, being deserted by men, but of choice; he withdrew from company, kept himself retired at home in his own house, there meditating upon the word of God, and mourning over the case of his people; and this he did, because the afflicting hand of God was upon him, or because the hand and spirit of prophecy was upon him, and he was charged to denounce very grievous things against the people; and because the hand of divine power and authority was over him, to which he ought to be subject, and was ready to obey:

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for thou hast filled me with indignation; either with the indignation of the people against him, because of his prophecies; or with indignation against them, because of their sins; or with denunciations of wrath he was to deliver to them; and so the Targum, "for thou hast filled me with a prophecy of cursing.''

HENRY, "That he had applied himself to the duty of his office with all possible gravity, seriousness, and self-denial, though he had had of late but little satisfaction in it, Jer_15:17. [1.] It was his comfort that he had given up himself wholly to the business of his office and had done nothing either to divert himself from it or disfit himself for it. He kept no unsuitable company, denied himself the use even of lawful recreations, abstained from every thing that looked like levity, lest thereby he should make himself mean and less regarded. He sat alone, spent a great deal of time in his closet, because of the hand of the Lord that was strong upon him to carry him on his work, Eze_3:14. “For thou hast filled me with indignation, with such messages of wrath against this people as have made me always pensive.” Note, It will be a comfort to God's ministers, when men despise them, if they have the testimony of their consciences for them that they have not by any vain foolish behaviour made themselves despicable, that they have been dead not only to the wealth of the world, as this prophet was (Jer_15:10), but to the pleasures of it too, as here. But, [2.] It is his complaint that he had had but little pleasure in his work. It was at first the rejoicing of his heart, but of late it had made him melancholy, so that he had no heart to sit in the meeting of those that make merry. He cared not for company, for indeed no company cared for him. He sat alone, fretting at the people's obstinacy and the little success of his labours among them. This filled him with a holy indignation.Note, It is the folly and infirmity of some good people that they lose much of the pleasantness of their religion by the fretfulness and uneasiness of their natural temper, which they humour and indulge, instead of mortifying it.

JAMISON, "My “rejoicing” (Jer_15:16) was not that of the profane mockers (Psa_1:1; Psa_26:4, Psa_26:5) at feasts. So far from having fellowship with these, he was expelled from society, and made to sit “alone,” because of his faithful prophecies.

because of thy hand — that is, Thine inspiration (Isa_8:11; Eze_1:3; Eze_3:14).filled me with indignation — So Jer_6:11, “full of the fury of the Lord”; so full was he of the subject (God’s “indignation” against the ungodly) with which God had inspired him, as not to be able to contain himself from expressing it. The same comparison by contrast between the effect of inspiration, and that of wine, both taking a man out of himself, occurs (Act_2:13, Act_2:15, Act_2:18).

K&D, "Jer_15:17To this calling he has devoted his whole life: has not sat in the assembly of the laughers, nor made merry with them; but sat alone, i.e., avoided all cheerful company. Because of Thy hand, i.e., because Thy hand had laid hold on me. The hand of Jahveh is the divine power which took possession of the prophets, transported their spirit to the ecstatic domain of inner vision, and impelled to prophesy; cf. Jer_20:7; Isa_8:11; Eze_

1:3, etc. Alone I sat, because Thou hast filled me with indignation. זעם is the wrath of 123

God against the moral corruptness and infatuation of Judah, with which the Spirit of God has filled Jeremiah in order that he may publish it abroad, cf. Jer_6:11. The sadness of what he had to publish filled his heart with the deepest grief, and constrained him to keep far from all cheery good fellowship.CALVIN, "Here the Prophet more fully declares, that he was hated by the whole people because he pleased God. He indeed inveighs against the impiety of those who then bore rule; he does not here so much reprove the common people as the chief men, who exercised authority and administered justice; for when he speaks of the assembly of the ungodly, he no doubt refers to wicked rulers, as the word סוד, sud, which means a secret, means also a council. And David (or whosoever was the author of the sixty-ninth Psalm) says, not that he was a sport to the vulgar, but that he was derided by those who sat in the gate, (Psalms 69:12) which means, that he was reproachfully treated by wicked judges, who possessed the chief authority. So also in this place, Jeremiah says, that he did not sit in the council of mockers It is not the same word as in the first Psalm; and סוד, sud, is sometimes taken in a good sense, but here in a bad sense; for Jeremiah speaks of the profane despisers of God, who ridiculed everything that was announced in the name of God. (148)Now it was necessary for the holy man thus to exasperate these impious men, for they were in favor, credit, and authority with the people; and we know that they who were in power do in a manner dazzle the eyes of the vulgar with their splendor. As they then thus deceived the simple, the Prophet removed the mask, and exclaimed, that he did not sit in their council nor exulted with them. In denying that he was connected with them, he intimates what their conduct and manners were. He therefore shews, that whatever their dignity might be, they were still the impious despisers of God, and were only mockers. The same is the case with us at this day, we are under the necessity directly to expose those masked rulers, who are inflated with their own power and fascinate the people; for buffoons in tippling-houses and taverns do not so wantonly mock God as those courtiers, who, while consulting respecting the state of the whole earth, and deciding on the affairs of all kingdoms, seem as though they themselves possessed all the power of God; and we also know that they are profane mockers. Hardly any piety or reverence for God is to be found in the courts of princes; nay, especially at their councils, the devil reigns, as it were, without control. We are therefore constrained often to speak very strongly against such unprincipled men, who falsely assume the name of God, and by this pretense deceive the common people. By this necessity was Jeremiah constrained to declare, that he had not been in the assembly of such men.He then adds, On account of thine hand (from the presence of thine hand) I sat apart, because with indignation hast thou filled me Here Jeremiah confesses that he had departed from the people; but he did so, because he could not have otherwise obeyed God. Some consider hand to mean prophecy, and others, a stroke; and so it is often taken metaphorically; but I am disposed to take it for command, “On account of thy hand;” that is, because I attended to what thou hast commanded, nor had I any other object but to obey thee. Hence, On account of thine hand, because I

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regarded thee and wished wholly to submit to thy will, I sat apartThis passage is especially deserving of notice; for the Prophet was at Jerusalem among the priests, and was one of them, as we found at the beginning of this book. Though then he was a priest, he was constrained to separate himself and to renounce all connection with his colleagues and brethren. As then this was the case with the holy Prophet, why do the Papists try to frighten us by objecting to us our separation, as though it were a most heinous crime? they call us apostates, because we have departed from their assemblies; truly if Jeremiah was an apostate, we need not be ashamed to follow his example, since he was approved by God, though he separated from the whole people, and also from the ungodly priests. Let us at this day openly and boldly confess that we have separated. There is then a separation between us, and one indeed irreconcilable; and accursed were we, if we sought an union with the Papists. We are therefore constrained plainly and openly to repudiate them, and to move heaven and earth rather than to agree with them. We see that there is a rule here prescribed to us by the Holy Spirit through the mouth of Jeremiah. To refute then the ealumnies of those who object to us our separation, this very passage is sufficient.“I sat apart,” and true it, was so; but no one can say this at this day; for the Lord has gathered to himself many teachers and many disciples. They then who now profess the gospel do not sit apart as Jeremiah. But though all had forsakert him, he yet hesitated not to separate himself from all. But were it necessary for every one of us to become separated and to live apart, were God to scatter each of us through all the regions of the world, so that no one were to strengthen and encourage another, yet we should still stand firm, under the conviction that we sat apart on account of God’s hand. Let the Papists then complain as they please, that we are proud, and that we disturb the peace of the whole world, provided we have this answer to give, — That we sit apart on account of God’s hand, because we seek to obey God and to follow his call: we can therefore boldly and safely despise and scorn all the reproaches with which they falsely load us.He afterwards adds, For thou hast filled me with idignation (149) He confirms what he said in the last verse, — that he had eaten the word of God, that he had not been slightly moved, but had been inflamed with zeal for God: for we cannot really execute the commission given to us unless we be fined with indignation, that is, unless zeal for God burns inwardly, for the prophetic office requires such a fervor. He then adds —Nor did I exult on account of thy hand.So all the versions connect the words. The “hand” means, as Blayney says, the impulse of the prophetic spirit. See 1 Kings 18:46; Ezekiel 1:3. He did not inconsiderately rejoice on account of his office, because he was made a prophet. — Ed.

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The meaning may be, “Thou hast filled me with indignant messages.” — Ed.TRAPP, "Jeremiah 15:17 I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation.Ver. 17. I sat not in the assembly of the mockers.] That scoffed and mocked at God’s messages and menaces. Or, I have not sat in the assembly of those that make merry; sed serius fui, spiransque compunctionem; I came not at feasts and merry meetings since I became a prophet.I sat alone.] As Moses in like case did. [Exodus 33:7]ELLICOTT, "(17) In the assembly of the mockers.—Rather, of the mirthful. The word, which is the same as that found in Isaac (= laughter), does not necessarily imply an evil or cynical mirth, like that of the “scorner” of Psalms 1:1. What is meant is, that from the time of his consecration to his office the prophet’s life had not been as the life of other men, but had been marked by a strange loneliness, filled with the consuming wrath of Jehovah against the evils that surrounded him. The “hand” of Jehovah is used here, as in Ezekiel 1:3; Ezekiel 3:22; Ezekiel 8:1, for the special overpowering consciousness of the fulness of inspiration.PETT, "Jeremiah 15:17‘I did not sit in the assembly of those who make merry,Nor did I rejoice,I sat alone because of your hand,For you have filled me with indignation.’Jeremiah points out the loneliness that he had suffered because of his concern for the truth of YHWH, and the price that he had been willing to pay. He had not joined in with those who made merry, he did not enter into the general rejoicing of men and women, he had not set out to ‘enjoy life’, rather he had ‘sat alone’ because God had had His hand on him and had filled him with indignation at the behaviour of the people, whose ways were so contrary to YHWH’s covenant. He had refused to compromise what he stood for by partaking in what was displeasing to YHWH, and this was because he was responding to the call of God. For the hand of YHWH upon him compare Jeremiah 1:9; Jeremiah 16:21; Isaiah 8:11; Ezekiel 8:1. The idea was of His irresistible power and pressure.PULPIT, "In the assembly of the mockers; rather, of the laughers. The serious thoughts arising out of his sacred office restrained him from taking part in the festive meetings to which his youth would naturally incline him (cutup. on Jeremiah 16:2). Because of thy hand. The Hand of Jehovah is a figurative expression for the

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self-revealing and irresistible power of Jehovah; it is, therefore, equivalent to the Arm of Jehovah (Isaiah 53:1), but is used in preference with regard to the divinely ordained actions and words of the prophets. Thus we are told, in the accounts of Elijah and Elisha, that "the hand of the Lord came upon" them (1 Kings 18:46; 2 Kings 3:15). Such a phrase was probably at first descriptive of a completely passive ecstatic state, and was retained when ecstasies had become rare, with a somewhat laxer meaning. Isaiah uses a similar expression but once (Isaiah 8:11); Ezekiel, however, who appears to have been unusually rifled with the overpowering thought of the supernatural world, is constantly mentioning "the hand of Jehovah" (see Ezekiel 1:3; Ezekiel 3:22; Ezekiel 37:1; and especially Ezekiel 3:14; Ezekiel 8:3). We may infer from this variation in the practice of inspired writers that, though symbolical, anthropomorphic language is not always equally necessary in speaking of Divine things, yet it cannot be entirely dispensed with, even by the most gifted and spiritual teachers. Thou hast filled me with indignation; rather, thou hadst filled me. Jeremiah was too full of his Divine message to indulge in impracticable sentimentalities. There was no thought of self when Jeremiah received his mission, nor any bitterness towards those who up-posed him. His "indignation" was that of Jehovah, whose simple instrument he was (comp. Jeremiah 6:11, "I am full of the fury of the Lord").BI, "I sat not in the assembly of the mockers.Christians delight not in godless companyIt is better and safer to ride alone than to have a thief’s company; and such is a wicked man, who will rob thee of precious time, if he do thee no more mischief. The Nazarites, who might drink no wine, were also forbidden to cut grapes whereof wine is made, so we must not only avoid sin, but also the causes and occasions thereof, among which is bad company. (J. Spencer.)

The difficulty of maintaining purity in evil companyThat is a sound body that continues healthful in a pest house. It is a far greater wonder to see a saint maintain his purity among sinners, than it is to behold, a sinner becoming pure among saints. Christians are not always like fish, which retain their freshness in a salt sea; or like the rose, which preserves its sweetness among the most noisome weeds; or like the fire, which burns the hottest when the season is coldest. A good man was once heard to lament, “that as often as he went into the company of the wicked he returned less a man from them than he was before he joined with them.” The Lord’s people, by keeping evil company, are like persons who are much exposed to the sun, insensibly tanned. (T. Seeker.)

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18 Why is my pain unending and my wound grievous and incurable?You are to me like a deceptive brook, like a spring that fails.

BARNES, "Jer_15:18Why is my pain perpetual - i. e., Are all my labors to be in vain?As a liar ... - Really, “as a deceitful brook,” a brook which flows only in the winter, the opposite of the “perennial stream” of Amo_5:24. Jeremiah had expected that there would be a perpetual interference of Providence in his behalf, instead whereof things seemed to take only their natural course.

CLARKE, "Wilt thou be altogether unto me as - waters that fail? - Leaning either springs, which in the height of summer grow dry; or, like that phenomenon in the sandy desert, where, by a peculiar action of the air on the rising vapors, the resemblance of water is produced, so that the traveler, deceived, rejoices that he is come, in the sandy desert, to the verge of a beautiful lake; but the farther he travels, it is still at the same distance, and at last vanishes; and he finds the whole was an illusion, for the waters have failed. Nothing can exceed the disappointment of the farmer whose subsistence absolutely depends on the periodical rains, when these fail, or fall short of their usual quantity. Some times the rice is sown and springs up in the most promising manner; but the latter rains fail, and whole fields of young rice wither and perish.

GILL, "Why is my pain perpetual,.... The pain of his mind; his uneasiness for the good of his people, which was likely to last, having no hope of a change for the better: or it may design the pain which they gave him by their reproaches and persecutions of him, which seemed as if they would have no end: and my wound incurable, which refuseth to be healed? the same thing is meant as before. The allusion is to an old ulcer, or obstinate wound, which no medicine can affect, is desperate and deadly; and such the prophet reckoned his case to be, or however deprecates it, and expostulates with God why it should be so: wilt thou be altogether unto me as a liar, and as waters that fail? such God cannot be, nor did the prophet think he was; he knew that he was God that could not lie, and that he was faithful to his promises, and would not disappoint the faith, hope, and expectations of his people; but he feared he would be thought to be so by others, by his enemies, who would triumph over him, and say, where is thy God? did he not promise to

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make thee a defenced city, an iron pillar, and brasen walls? is he as good as his word? is he not like a dry brook, whose waters fail? are not thy hope and expectation in vain, who hast been trusting to him, and depending on him? and it is as if the prophet should say, Lord, let them have no occasion to speak after this manner; nor suffer my faith in thy promises to fail; show thyself to be as thou art, a covenant keeping God, and whose faithfulness never fails: to which an answer is returned in the following verses.HENRY, "He throws himself upon God's pity and promise in a very passionate

expostulation (Jer_15:18): “Why is my pain perpetual, and nothing done to ease it? Why are the wounds which my enemies are continually giving both to my peace and to my reputation incurable, and nothing done to retrieve either my comfort or my credit? I once little thought that I should be thus neglected; will the God that has promised me his presence be to me as a liar, the God on whom I depend to be me as waters that fail?” We are willing to make the best we can of it, and to take it as an appeal, [1.] To the mercy of God: “I know he will not let the pain of his servant be perpetual, but he will ease it, will not let his wound be incurable, but he will heal it; and therefore I will not despair.” [2.] To his faithfulness: “Wilt thou be to me as a liar? No; I know thou wilt not. God is not a man that he should lie. The fountain of life will never be to his people as waters that fail.”JAMISON, "(Jer_30:15). “Pain,” namely, the perpetual persecution to which he was

exposed, and his being left by God without consolation and “alone.” Contrast his feeling here with that in Jer_15:16, when he enjoyed the full presence of God, and was inspired by His words. Therefore he utters words of his natural “infirmity” (so David, Psa_77:10) here; as before he spoke under the higher spiritual nature given him.as a liar, and as — rather, “as a deceiving (river) ... waters that are not sure (lasting)”; opposed to “living (perennial) waters” (Job_6:15). Streams that the thirsty traveler had calculated on being full in winter, but which disappoint him in his sorest need, having run dry in the heat of summer. Jehovah had promised Jeremiah protection from his enemies (Jer_1:18, Jer_1:19); his infirmity suggests that God had failed to do so.

K&D, "Jer_15:18Why is my pain become perpetual? "My pain" is the pain or grief he feels at the judgment he has to announce to the people; not his pain at the hostility he has on that

account to endure. נצח adverbial = לנצח, as in Amo_1:11; Psa_13:2, etc. "My wound," the blow that has fallen on him. אנושה, malignant, is explained by "(that) will not heal," cf. Jer_30:12; Mic_1:9. The clause ' הי still depends on למה, and the infin. gives emphasis: Wilt Thou really be? אכזב, lit., lying, deception, means here, and in Mic_1:16, a deceptive torrent that dries up in the season of drought, and so disappoints the hope of finding water, cf. Job_6:15. "A water," etc., is epexegesis: water that doth not endure. To this the Lord answers -CALVIN, "Before we proceed, we shall shortly refer to the meaning of the passage. Jeremiah has before shewn that he possessed an heroic courage in despising all the

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splendor of the world, and in regarding as nothing those proud men who boasted that they were the rulers of the Church: but he now confesses his infirmity; and there is no doubt but that he was often agitated by different thoughts and feelings; and this necessarily happens to us, because the flesh always fights against the spirit. For though the Prophet announced nothing human when he declared the truth of God, yet he was not wholly exempt from sorrow and fear and other feelings of the flesh. For we must always distinguish, when we speak of the prophets and the apostles, between the truth, which was pure, free from every imperfection, and their own persons, as they commonly say, or themselves. Nor were, they so perfectly renewed but that some remnant of the flesh still continued in them. So then Jeremiah was in himself disturbed with anxiety and fear, and affected with weariness, and wished to shake off the burden which he felt so heavy on his shoulders. He was then subject to these feelings, that is, as to himself; yet his doctrine was free from every defect, for the Holy Spirit guided his mind, his thoughts, and his tongue, so that there was in it nothing human. The Prophet then has hitherto testified that he was called from above, and that he had cordially undertaken the office deputed to him by God, and had faithfully obeyed him: but now he comes to himself, and confesses that he was agitated by many thoughts, which betokened the infirmity of the flesh, and were not free from blame. This then is the meaning.He says, Why is my grief strong, or hard? He intimates that his grief could not be eased by any soothing remedy. He alludes to ulcers, which by their hardness repel all emollients. And for the same purpose he adds, And my wound weak, as some render it, for it is from אנש anesh, to be feeble; and hence is אנוש anush, which means man; and it expresses his weakness, as אדם adam, shews his origin, and אישaish, intimates his strength and courage. Others render the words, “and my wound full of pain;” and others, “strong,” as he had before called his grief strong. He afterwards thus explains what he meant by the terms he used, It refuses to be healed There is no doubt, as I have already intimated, but that the Prophet here honestly expresses the perturbations of his own mind, and shews that he in a manner vacinated; the wickedness of the people was so great, that he could not so perseveringly execute his office as he ought to have done. (150)He adds, Thou wilt be to me as the deception of inconstant waters I wonder why some render the words, “Thou wilt be to me deceptive as inconstant waters.” The word may indeed be an adjective, but it is doubtless to be rendered as a substantive, “Thou wilt be to me as the deception,” and then, “of unfaithful waters.” that is, of such as flow not continually: for faithful or constant waters are those which never fail; as the Latins call a fountain inexhaustible whose spring never dries; so the Hebrews call a fountain faithful or constant which never fails either in summer or in drought. On the contrary, they call waters unfaithful which become dry, as when a well, which has no perennial veins, is made dry by great heat; and such also is often the case with large streams. (151)We now see the import of this comparison: but the words are apparently very

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singular; for the Prophet expostulates with God as though he had been deceived by him, “Thou wilt be to me,” he says, “as a vain hope, and as deceptive waters, which fail during great heat, when they are mostly wanted.” If we take the words as they appear to mean, they seem to border on blasphemy; for God had not without reason testified before, that he is the Fountain of living water; and he had condemned the Jews for having dug for themselves broken cisterns, and for having forsaken him, the Fountain of living water. Such, no doubt, had He been found by all who trusted in him. What then does Jeremiah mean here by saying, that God was to him as a vain hope, and as waters which continue not to flow? The Prophet, no doubt, referred to others rather than to himself; for his faith had never been shaken nor removed from his heart. He then knew that he could never be deceived; for relying on God’s word he greatly magnified his calling, not only before the world, but also with regard to himself: and his glorytug, which we have already seen, did not proceed except from the inward feeling of his heart. The Prophet then was ever fully confident, because he relied on God, that he could not be made ashamed; but here, as I have said, he had regard to others. And we have already seen similar passages, and the like expressions will hereafter follow.There is no doubt but that it was often exultingly alleged that the Prophet was a deceiver: “Let him go on and set before us the words of his God; it has already appeared that his boasting is vain in saying that he has hitherto spoken as a prophet.” Since then the ungodly thus harassed the Prophet, he might have justly complained that God was not to him like perennial springs, because they all thought that he was deceived. And we must always bear in mind what I said yesterday, — that the Prophet does not speak here for his own sake, but raffler that he might reprove the impiety of the people. It therefore follows —Why has my sore become perpetual, And my stroke incurable, refusing to be healed?He mentions “sore” first, the effect; then the “stroke” which casued it. He refers doubtless to the state of his mind: therefor “the sore” and “the stroke” were the sorrow and the grief which he experienced. — Ed.Becoming thou hast become like a deceiveer, Like waters which are not constant.The word אכזכ is not substantive, but an adjective, formed like אכזר, violent. The quotation from Chardin, made by Blayney, respecting an illusion in the deserts of Arabia, occasioned by the sun’s rays on the sand, by which a vast lake appears, is here out of place, as unfaithful or inconstant waters, not unreal, is what is expressed. Calvin’s view is no doubt correct. — EdCOKE, "Jeremiah 15:18. Wilt thou be altogether, &c.— Wilt thou be altogether unto me as the lying of waters that are not sure? Our translation certainly conveys too harsh an idea, nor is there any reason for it; for the passage may very well be rendered differently. Houbigant renders it, Why is my life unto me as waters which

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fail and flow away: and others, Thou art become to me a fountain which faileth, and as waters which are not to be trusted. See Isaiah 58:11. "Thou hast promised to be my defence and protector against all my enemies; and wilt thou altogether disappoint and deceive me; like rivulets, which, being dried up in the summer, disappoint the thirsty traveller?" Instead of incurable, in the former part of the verse, some read, not to be touched; so painful and tender, that it will not bear the touch of the healer. See Dr. Waterland's Script. Vind. part. 3: p. 81.TRAPP, "Jeremiah 15:18 Why is my pain perpetual, and my wound incurable, [which] refuseth to be healed? wilt thou be altogether unto me as a liar, [and as] waters [that] fail?Ver. 18. Why is my pain perpetual? &c.] Here the prophet too freely expostulates with God, as less faithful, or less mindful at least, of the promised preservation. This was in a fit of diffidence and discontent, as the best have their outbursts, and the greatest lamps have needed snuffers. The Milesians, saith the philosopher, are not fools; yet they do the things that fools use to do. So the saints do oft as wicked ones, but not in the same manner and degree.ELLICOTT, "(18) Wilt thou be altogether unto me as a liar . . .?—The words express a bitter sense of failure and disappointment. God had not prospered the mission of His servant as He had promised. The Hebrew, however, is not so startlingly bold as the English, and is satisfied by the rendering, wilt thou be unto me as a winter torrent, i.e., as in Job 6:15, like one which flows only in that season, and is dried up and parched in summer. See the play upon the word achzib (= a lie) in Micah 1:14.PETT, "Jeremiah 15:18‘Why is my pain perpetual,And my wound incurable, which refuses to be healed?Will you indeed be to me as a deceitful wadi,As waters that fail?’But such dedication to YHWH had not been easy, and he finally asks why it is that, if God is pleased with him, he is suffering such pain and anguish, unable to find healing? Why do his wounds hurt so much and continue doing so? Indeed he asks, whether God will be to him like a river that is there one moment and gone the next, a flash flood, a river that appears to be permanent and then dries up? He is referring to a wadi, a river that flows in the rainy season, giving an impression of permanence (being ‘deceitful’) but dries up in the hot summer, and he wants the assurance that God will not be like that, and will not desert him in the end. We can contrast this with his previous confident certainty that God was like an ever-flowing

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spring of living water, in contrast with cisterns that did dry up (Jeremiah 2:13). But the vicissitudes of life had begun to wear him down and it is clear that he senses that he is going through periods when, in the midst of his travail, he feels that God is not satisfying the needs of his soul. How treacherous such feelings are when they cause us to doubt the One Who is our Rock. But it happens to most of us, for such an experience is often that of Christians when they are being chastised or tested with a view to their refinement.PULPIT, "Why is my pain perpetual? One who could honestly speak of himself in terms such as those of Jeremiah 15:16, Jeremiah 15:17, seemed to have a special claim on the Divine protection. But Jeremiah's hopes have been disappointed. His vexation is perpetual, and his wounded spirit finds no comfort. As a liar; rather, as a deceitful stream. The word "stream" has to be understood as in Micah 1:14. Many of the water courses of Palestine are filled with a rushing torrent in the winter, but dry in summer. Hence the pathetic complaint of Job (Job 6:15). The opposite phrase to that used by Jeremiah is "a perennial stream" (Amos 5:24). The force of the passage is increased if we read it in the light of Dr. Gratz's hypothesis.BI, "Why is my pain perpetual?The function of painThis piteous lament may fitly represent the anguished cry of suffering humanity, from age to age. In all lands, under all skies, in all times, the same mournful wail is heard,—a ceaseless dirge of woe, day and night, from ten thousand times ten thousand hearts, struggling with adversity, battling with disease, staggering under the weight of sorrow or suffering. “Why is my pain perpetual?” It would almost seem that men had abandoned the attempt to solve these problems; for by common consent, pain and disease, suffering and sorrow, are called “mysteries,”—“dark and inscrutable mysteries.” But they are not all darkness and incomprehensibility. These “mysteries” are also “masteries”—masterful forces in the education and exaltation of humanity. Have you ever considered what kind of a world this would be if there were no pain here, no sick beds, no sorrow-stricken homes? Have you ever reflected that these “inscrutable mysteries” are the chosen instrumentalities for fashioning the highest types of character, both in the sufferer himself and in those who minister to his suffering? Pain and disease did, it is true, come into the world as the attendants and servants of sin; but it is pity indeed if we have not learned that the Lord has made them His ministers and His servants, even as He made the thorns and thistles, the labour and the sweat, which resulted from the Fall, the means of the development of the faculties and powers of man, the fountains of progress and civilisation. The earth was once a stranger to pain, and it will be again; but in the former case sin had not entered, and so perhaps pain was not needed; and in the latter, sin will be abolished because the lesson of pain will have been fully learned. Had there never been pain and suffering, what a different world it would have been! All marsh and meadow; all plain and prairie; no towering cliffs and yawning chasms; no heaven-kissing Mont Blanc; no thunderous Niagara; no valley of the Yosemite—a dead-level world! Those lofty heights of heroism and patience which now delight the eye in the retrospect of the past, would sink into monotonous stretches of commonplace lives. Those names writ large by the pen of history, and made radiant by the light of self-forgetting devotion, would disappear with the pain or the suffering or the calamity that made them great. We

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may, therefore, thank God for pain, for suffering, for sorrow. Whichever has been our lot, depend upon it we arc, or if not, we ought to be, the better, the wiser, the richer, for it. If we take it patiently, as the good will of our good God, then will it prove a blessing. Then will sorrow be the crucible in the hands of the Divine Master, wherein the dross of the soul will be purged away, and the gold refined. But let us not make the mistake of supposing that tribulation—this threshing of the soul—in any of its forms necessarily produces the results which I have described. These are the peaceable fruits which the gracious Father desires and designs that they should bring forth. These are what they are fitted to produce. But we must remember that the material to be fashioned in this case is a free, self-determining human soul, whose freedom cannot be violated without destroying its very essential fibre. The effect, then, of trial and affliction, whether bodily or mental, depends upon the way in which it is received. It may embitter, instead of sweetening, the spirit. It may harden, instead of softening, the heart. And then the gracious purpose of Him who chasteneth not in wrath, but in mercy, will be frustrated and turned aside by the perversity of man. To strengthen our faith, then, let us recall some of the utterances of those holy men of old who spake as they were moved by the Holy Ghost,—passages in which the casual connection between suffering and holiness is distinctly stated. Saith the wise man, “The fining pot is for silver, and the furnace for gold: but the Lord trieth the hearts.” Saith the afflicted patriarch, “Though He slay me, yet will I trust in Him.” “When He hath tried me, I shall come forth as gold.” Saith the prophet in the name of the Lord, “I will bring the third part through the fire, and will refine them as silver is refined,” etc. Our Lord said, “I am the Vine, ye are the branches,” and added, “Every branch that beareth fruit, He purgeth it,” etc. St. Peter, the foremost of the apostles, writes, “Though now for a season . . . ye are in heaviness through manifold temptations,” it is that “the trial of your faith,” etc. St. James bids us etc., giving as the reason, that chastisement produces “the peaceable fruits of righteousness.” Side by side with their words let us place the deeds, the examples, of these holy men of old. One can see in the mirror of their writings, as well as in the record of their lives, that these chosen ones were, like their Divine Master, “made perfect through suffering,” or at least that their sufferings and afflictions had led them far up the path whose goal is perfection. The intensity of their conviction glows and burns on every page. When they assert the purifying effect of suffering, we feel that they are testifying out of the fulness of a personal knowledge. They speak that they do know, and testify that they have seen and felt in their own hearts and lives. But not these holy men of old alone. Men and women of our time, too, a noble army, have ascended with Jesus into the holy mount by the same arduous path, leaving us an example that we should follow their steps. How often have we seen the purifying power of pain and loss, of sorrow and trial! How often have we marked in the life of some patient sufferer the gradual unfolding of the Christlikeness, till at length the crown of thorns has been changed into a mitre of glory, on which we could trace the words, “Perfect through suffering!” You may, therefore, strengthen your wavering faith, O sufferer! in the beneficent purpose of this, God’s strange economy, by lifting your eyes to the great “cloud of witnesses” who have trod the same rough and thorny path. Your suffering, whatever its form, whatever its intensity, is not “without your Father.” You are in His hands. He does not forget you; He will never leave or forsake you; He only designs “thy dross to consume, and thy gold to refine.” Look intently, O sufferer! and you will see pain slowly transfigured before your gaze till it takes on the very features of Him of whom the prophet said, “He shall sit as a refiner and purifier of silver.” You are suffering, moreover, it may be, not for your own benefit alone, but for that of others. There is a principle of vicariousness in human suffering. Let me 134

illustrate. A poor traveller falls ill of fever all alone in the South American swamps. There he lies for days in a wretched hut, quenching his thirst with the waters of a pool close at hand. At last this pool dries up; and with extreme difficulty, the sick man crawls to another, half a mile distant. Its water is so bitter he can scarcely drink it; but he must drink it, or die of thirst. That afternoon he could not think why he felt stronger than for many weeks. Next day he drank more abundantly of the bitter pool; and still, the more he drank, the stronger he grew, till he was entirely restored; then he found that a tree had fallen into the water, which gave it its bitterness, and gave it also its power of cure. And this is the way in which one of the most important medicines now in use was discovered,—a medicine which has saved thousands and thousands of lives which must else have perished. Even so hath God appointed that some of us should drink the bitter waters of affliction or of pain, that others may be given spiritual health and salvation. (R. H. M’Kim, D. D.)

Uses of painSome plants owe their medicinal qualities to the marsh in which they grow; others to the shades in which alone they flourish. There are precious fruits put forth by the moon as well as by the sun. Boats need ballast as well as sail; a drag on the carriage wheel is no hindrance when the road runs downhill. Pain has, probably, in some cases developed genius, hunting out the soul which otherwise might have slept like a lion in its den. Had it not been for the broken wing some might have lost themselves in the clouds, some even of those choice doves who now bear the olive branch in their mouths, and show the way to the ark. (C. H. Spurgeon.)

Blessing of painAbove all things let us learn this lesson from the example of Princess Alice—the quickening, purifying, bracing power of pain. In every trial that she had to undergo—and perhaps these trials were more than ordinarily severe and frequent—we see how her character developed and strengthened. To her each trial was as an April storm to a young plant or tree, lending new vigour to the roots, new power to its growth, so that when the sun shines the buds are seen to expand and blossom—those same buds which, without the rain cloud, would have shrivelled and died. Every time she was called upon to give up what she most deeply cherished, she counted, with faith and gratitude, the blessings that remained to her. “Thus do we learn humility,” she said with quivering lip. “God has called for one life, and has given me backChronic fainPascal, the great mathematician and moralist, said, “From the day I was eighteen, I do not know that I ever passed a single day without pain.”Wilt Thou be altogether unto me as a liar.—God misjudgedHere the prophet overfreely expostulateth with God as less faithful, or less mindful, at least, of the promised preservation. This was in a fit of diffidence and discontent, as the best have their outbursts, and the greatest lamps have needed snuffers. The Milesians,

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saith the philosophers, are not fools, yet they do the things that fools use to do. So the saints do oft as wicked ones, but not in the same manner and degree. (John Trapp.)

19 Therefore 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.

BARNES, "Jeremiah had questioned God’s righteousness (see Jer_12:1 note); he is told, “If thou return,” if thou repent thee of thy doubts, and think only of thy duty, “then will I bring thee again, then will I cause thee again to stand before Me.” To stand before a person means to be his chief officer or vicegerent. It implies therefore the restoration of Jeremiah to the prophetic office.

If thou take forth the precious from the vile - i. e., if thou cause the precious metal to come forth from the dross. Jeremiah was to separate in himself what was divine and holy from the dross of human passion. Let him abandon this mistrust, this sensitiveness, this idea that God did not deal righteously with him, and then “he shall be as God’s mouth, i. e., as the organ by which God speaks.Let them return ... - Rather, “they shall return unto thee, but thou shalt not return unto them.” A flattering prophet perishes with the people whom his soft speeches have confirmed in their sin: but the truthful speaking of God’s word saves both.

CLARKE, "If thou return - By repentance unto me, -Then will I bring thee again - Restore thee to thy own country. But some think the

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words are spoken to the prophet in reference to his ministry. He had greatly repined because of the persecutions which he endured. The Lord reprehends him, and is about to take from him the prophetic gift; but exhorts him first to take the precious from the vile -not to attend to the deceitful words of the people, but boldly declare the message he had given him; not to return unto the people, but let the people return unto him. And then he should be as God’s mouth - his words should appear to be what they were, the genuine words of God; and the people should be obliged to acknowledge them as such.

GILL, "Therefore thus saith the Lord, if thou return,.... From thine unbelief, diffidence, and impenitence, and repent of them; expressed in the preceding verses: then will I bring thee again; or, "restore thee (s)"; pardon his sin, and return him to his post and place, to his office and ministry in it, and confirm and establish him therein: and thou shalt stand before me; not only as a petitioner for the people; see Jer_15:1, but as a servant of the Lord, attending to his word, and waiting his orders, and ready to execute them. It denotes his stability in his office: and if thou wilt take forth the precious from the vile; take precious truths, comparable to gold, silver, and precious stones; truths more valuable and desirable than thousands of gold and silver, from those doctrines which are worthless and contemptible, comparable to wood, hay, and stubble, and everything that is mean and vile; these faithful ministers should separate one from the other, and not mix and blend them together: or precious souls, truly gracious ones, who are precious in the sight of God, are redeemed by Christ, by his precious blood, and are adorned with the graces of the Spirit; these are to be distinguished from the vile, from sinners impenitent and unbelieving, that live in sin, in defiance of the law, and in contempt of the Gospel; a difference is to be made between them; delivering out comfortable words to the one, and denouncing severe threatenings to the other; doing the reverse of the false prophets, Eze_13:22, thou shalt be as my mouth; to the people; speak what I command thee, and whatsoever thou sayest shall be as if I had spoken it myself: let them return unto thee, but return not thou unto them; this is said of the people of the Jews, to whom the prophet was sent; and the sense is, that he should not at all comply with them, or conform to their humours, or flatter and sooth them in their sins, as the false prophets did; but if they returned to him, attended on his ministry, received his words and messages, and agreed and conformed to him, and followed his directions and example, it would be very well; but otherwise he was not in the least to give way to them, or go into any sinful compliance with them, either with respect to doctrine or practice,

HENRY, "God's gracious answer to this address, Jer_15:19-21. Though the prophet betrayed much human frailty in his address, yet God vouchsafed to answer him with good words and comfortable words; for he knows our frame. Observe,

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him. Jeremiah had done and suffered much for God, yet God is no debtor to him, but he is still upon his good behaviour. God will own him. But, (1.) He must recover his temper, and be reconciled to his work, and friends with it again, and not quarrel with it any more as he had done. He must return, must shake off these distrustful discontented thoughts and passions, and not give way to them, must regain the peaceable possession and enjoyment of himself, and resolve to be easy. Note, When we have stepped aside into any disagreeable frame or way our care must be to return and compose ourselves into a right temper of mind again; and then we may expect God will help us, if thus we endeavour to help ourselves. (2.) He must resolve to be faithful in his work, for he could not expect the divine protection any longer than he did approve himself so. Though there was no cause at all to charge Jeremiah with unfaithfulness, and God knew his heart to be sincere, yet God saw fit to give him this caution. Those that do their duty must not take it ill to be told their duty. In two things he must be faithful: - [1.] He must distinguish between some and others of those he preached to: Thou must take forth the precious from the vile. The righteous are the precious be they ever so mean and poor; the wicked are the vile be they ever so rich and great. In our congregations these are mixed, wheat and chaff in the same floor; we cannot distinguish them by name, but we must by character, and must give to each a portion, speaking comfort to precious saints and terror to vile sinners, neither making the heart of the righteous sad nor strengthening the hands of the wicked (Eze_13:22), but rightly dividing the word of truth. Ministers must take those whom they see to be precious into their bosoms, and not sit alone as Jeremiah did, but keep up conversation with those they may do good to and get good by. [2.] He must closely adhere to his instructions, and not in the least vary from them: Let them return to thee, but return not thou to them, that is, he must do the utmost he can, in his preaching, to bring people up to the mind of God; he must tell them they must, at their peril, comply with that. Those that had flown off from him, that did not like the terms upon which God's favour was offered to them, “Let them return to thee, and, upon second thoughts, come up to the terms and strike the bargain; but do not thou return to them, do not compliment them, nor comply with them, nor think to make the matter easier to them than the word of God has made it.” Men's hearts and lives must come up to God's law and comply with that, for God's law will never come down to them nor comply with them.2. What God here promises to him upon the performance of these conditions. If he approve himself well, (1.) God will tranquilize his mind and pacify the present tumult of his spirits: If thou return, I will bring thee again, will restore thy soul, as Psa_23:3. The best and strongest saints, if at any time they have gone aside out of the right way, and are determined to return, need the grace of God to bring them again. (2.) God will employ him in his service as a prophet, whose work, even in those bad times, had comfort and honour enough in it to be its own wages: “Thou shalt stand before me, to receive instructions from me, as a servant from his master; and thou shalt be as my mouth to deliver my messages to the people, as an ambassador is the mouth of the prince that sends him.” Note, Faithful ministers are God's mouth to us; they are so to look upon themselves, and to speak God's mind and as becomes the oracles of God; and we are so to look upon them, and to hear God speaking to us by them. Observe, If thou keep close to thy instructions, thou shalt be as my mouth, not otherwise; so far, and no further, God will stand by ministers, as they go by the written word. “Thou shalt be as my mouth,that is, what thou sayest shall be made good, as if I myself had said it.” See Isa_44:26; 1Sa_3:19. (3.) He shall have strength and courage to face the many difficulties he meets with in his work, and his spirit shall not fail again as now it does (Jer_15:20): “I will

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make thee unto this people as a fenced brazen wall, which the storm batters and beats violently upon, but cannot shake. Return not thou to them by any sinful compliances, and then trust thy God to arm thee by his grace with holy resolutions. Be not cowardly, and God will make thee daring.” He had complained that he was made a man of strife.“Expect to be so (says God); they will fight against thee, they will still continue their opposition, but they shall not prevail against thee to drive thee off from thy work nor to cut thee off from the land of the living.” (4.) He shall have God for his protector and mighty deliverer: I am with thee to save thee. Those that have God with them have a Saviour with them who has wisdom and strength enough to deal with the most formidable enemy; and those that are with God, and faithful to him, he will deliver (Jer_15:21) either from trouble or through it. They may perhaps fall into the hand of the wicked, and they may appear terrible to them, but God will rescue them out of their hands. They shall not be able to kill them till they have finished their testimony; they shall not prevent their happiness. God will so deliver them as to preserve them to his heavenly kingdom (2Ti_4:18), and that is deliverance enough. There are many tings that appear very frightful that yet do not prove at all hurtful to a good man.

JAMISON, "God’s reply to Jeremiah.return ... bring ... again — Jeremiah, by his impatient language, had left his proper posture towards God; God saith, “If thou wilt return (to thy former patient discharge of thy prophetic function) I will bring thee back” to thy former position: in the Hebrewthere is a play of words, “return ... turn again” (Jer_8:4; Jer_4:1).stand before me — minister acceptably to Me (Deu_10:8; 1Ki_17:1; 1Ki_18:15).take ... precious from ... vile — image from metals: “If thou wilt separate what is precious in thee (the divine graces imparted) from what is vile (thy natural corruptions, impatience, and hasty words), thou shall be as My mouth”: my mouthpiece (Exo_4:16).return not thou unto them — Let not them lead you into their profane ways (as Jeremiah had spoken irreverently, Jer_15:18), but lead thou them to the ways of godliness (Jer_15:16, Jer_15:17). Eze_22:26 accords with the other interpretation, which, however, does not so well suit the context, “If thou wilt separate from the promiscuous mass the better ones, and lead them to conversion by faithful warnings,” etc.

K&D, "Jer_15:19-21By reprimanding his impatience, and by again assuring him of His protection and of rescue from the power of his oppressors. - Jer_15:19. "Therefore thus saith Jahveh: If thou return, then will I bring thee again to serve me; and if thou separate the precious from the vile, thou shalt be as my mouth. They will return to thee, but thou shalt not return unto them. Jer_15:20. And I make thee unto this people a strong wall of brass, so that they fight against thee, but prevail not against thee; for I am with thee, to help thee and to save thee, saith Jahveh. Jer_15:21. And I save thee out of the hand of the wicked, and deliver thee out of the clutch of the violent."In the words: if thou return, lies the reproach that in his complaint, in which his indignation had hurried him on to doubt God's faithfulness, Jeremiah had sinned and

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must repent. אשיב is by many commentators taken adverbially and joined with the following words: then will I again cause thee to stand before me. But this adverbial use has been proved only for the Kal of שוב, not for the Hiphil, which must here be taken by itself: then will I bring thee again, sc. into proper relations with me - namely, to stand before me, i.e., to be my servant. עמד , of the standing of the servant before his lord, to receive his commands, and so also of prophets, cf. 1Ki_17:1; 1Ki_18:15; 2Ki_3:14, etc. In the words: if thou make to go forth, i.e., separate the precious from the vile, we have the figure of metal-refining, in course of which the pure metal is by fusion parted from the earthy and other ingredients mixed with it. The meaning of the figure is, however, variously understood. Some think here, unfittingly, of good and bad men; so Chald. and Rashi: if thou cause the good to come forth of the bad, turn the good into bad; or, if out of the evil mass thou cause to come forth at least a few as good, i.e., if thou convert them (Chr. B. Mich., Ros., etc.). For we cannot here have to do with the issue of his labours, as Graf well remarks, since this did not lie in his own power. Just as little is the case one of contrast between God's word and man's word, the view adopted by Ven., Eichh., Dahl., Hitz., Ew. The idea that Jeremiah presented man's word for God's word, or God's word mixed with spurious, human additions, is utterly foreign to the context; nay, rather it was just because he declared only what God imposed on him that he was so hard bested. Further, that idea is wholly inconsistent with the nature of true prophecy. Maurer has hit upon the truth: si quae pretiosa in te sunt, admixtis liberaveris sordibus, si virtutes quas habes maculis liberaveris impatientiae et iracundiae; with whom Graf agrees. כפי(with the so-called כ verit.), as my mouth shalt thou be, i.e., as the instrument by which I speak, cf. Exo_4:16. Then shall his labours be crowned with success. They (the adversaries) will turn themselves to thee, in the manner shown in Jer_15:11, but thou shalt not turn thyself to them, i.e., not yield to their wishes or permit thyself to be moved by them from the right way. Jer_15:20. After this reprimand, the Lord renews to him the promise of His most active support, such as He had promised him at his call, Jer_1:18.; "to save thee" being amplified in Jer_15:21.

CALVIN, "From this answer of God we may gather more clearly the design of the Prophet, for his purpose was, in order more fully to prove the people guilty, to set before their eyes as it were his own perverseness. Had he spoken only according to the heroic elevation of his own mind, so as not to appear touched by any human feeling, they might have derided him as hardhearted or a fanatic, for so we find that the proud of this world speak and think of the faithful servants of Christ. They call them melancholy, they consider them as unfeeling, and as they neither dread death, nor are drawn away by the allurements of this life, they think that all this proceeds from brutal savageness. Had then the Prophet only performed the duties of his office, the ungodly might have derided his insensibility, but he wished to set forth his own infirmity, his sorrows, his fears, and his anxieties, that he might thus lead the Jews to view things aright. This answer of God ought then to be connected with the complaint of the Prophet, and we may hence learn the meaning of the whole.God gives this answer, If thou wilt be turned, I will turn thee, that thou mayest stand before me It is the same as though he had said, that he was reproved by the

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Lord because he fluctuated amidst the commotions of the people. A similar passage is found in the eighth chapter of Isaiah. The Lord there exhorts his Prophet to separate himself from the people, and not to connect himself with those who might have often easily disturbed him, because they continued not in his word; then he says,“Seal my law for my disciples, sign the testimony,”(Isaiah 8:12)as though he had said, “Have now nothing to do with so perverse a people.” So also now the Lord speaks, If thou wilt be turned, that is, if thou wilt not be guided by the false judgments of the people, nor heed what they say of thee, but boldly despise them and persevere in thy separation from them, I will turn thee, that is, I will by my spirit so strengthen thee, that they may perceive at length that thou art my faithful servant. Then he adds, that thou mayest stand before me. We hence see more plainly what is the meaning of the word “turn” in the second clause, even that the Prophet would render his office approved of God, however clamorous the Jews might be; though they even rose up tumulmously against him, yet he says, thou shalt stand before me. There is implied here a contrast in the word “stand,” for though the Prophet should be most violently assailed by the false words of men, yet God would support and sustain him. The rest we defer until to-morrow.COFFMAN, "Verse 19GOD'S ANSWER TO JEREMIAH"Therefore thus saith Jehovah, if thou return, then will I bring thee again, that thou mayest stand before me; and if thou take forth the precious from the vile, thou shalt be as my mouth: they shall return unto thee, but thou shalt not return unto them. And I will make thee unto this people a fortified brazen wall; and they shall fight against thee, but they shall not prevail against thee; for I am with thee to save thee and to deliver thee, saith Jehovah. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible."God made it clear in these verses that he did not approve of Jeremiah's conduct. If Jeremiah would win a place back in God's favor, he was commanded to do the following: (1) he must repent of his distrust and selfishness; (2) he must rid his message of all that is unworthy.If Jeremiah will do these two things, four results will follow. (1) He will again be God's true messenger to the people; (2) He will not conform to the wishes of the people, but will cause the crowd to turn to him ultimately for the Word of God; (3) he will become what God promised him in his original call, "a fortified wall of bronze"; and (4) God will defend and deliver him from evil men.[27]Of course, Jeremiah only bared his innermost thoughts before the Lord; and there's

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nothing wrong with that; "But, even so, one who has such thoughts as Jeremiah had must undergo a radical change if he would continue to be God's mouthpiece."[28]"If thou wilt return ..." (Jeremiah 15:19). These words are invariably understood as God's commandment for Jeremiah to repent. The great prophet had permitted himself to drift into a critical attitude toward God; and it had begun to be reflected in some of the things that entered into his messages to the people. Therefore, God commanded him to separate the precious from the vile. This instruction is invaluable for anyone who preaches the gospel of Jesus Christ.At any time, when human philosophy, or humanistic thoughts are permitted to share the emphasis along with the gospel of Christ, the precious has been mixed with the COKE, "Jeremiah 15:19. If thou return, &c.— Houbigant reads, If thou wilt sit still, I will give thee a certain seat: yea, thou shalt stand before me. "Thou shalt not be of the number of those who shall be carried away captive." But the passage seems better explained by the parallel one, Zechariah 3:7. It seems the intention of the Lord to strengthen and encourage Jeremiah in the difficult office wherein he was engaged.REFLECTIONS.—1st, When the measure of a nation's iniquities is full, then vengeance to the uttermost will overtake them, and all intercession for them is vain.1. The decree is gone forth; terrible, irreversible. The greatest favourites of heaven, the mightiest men in prayer, if they were again upon earth, could avail nothing. They are abandoned to their fate, and doomed to destruction: and if, when their ruin was told them, they should tauntingly say, Whither shall we go forth? the answer is ready. According to the divine decree, some should die by the sword, by pestilence, by famine, and their carcases, unburied, be food for dogs and the fowls of heaven, and the remnant go into a miserable captivity; not a friend shall remain to pity their deplorable case, or to testify the least concern for them. God's patience is at an end; his hand stretched out to destroy them without sparing, and they shall be dispersed as chaff before the fan: a spoiler at noon-day, Nebuchadnezzar, with the Chaldean army, shall come upon them openly, suddenly consume their men of war, increase the number of their widows, and leave the mothers childless, robbed of those darlings which were as the light of their eyes; ashamed, confounded, and deprived of that support on which they trusted: part shall be slain with the famine, and the residue fall by the sword of the enemy, when Jerusalem shall be taken. Note; (1.) God's Spirit will not always strive, nor his patience always wait for impenitent sinners: when their day of grace is trifled away, the day of recompence will overtake them. (2.) When the Lord begins, he will make an end. Let us fear to provoke his indignation, lest repentance should come too late.2. The cause of these judgments is their sins, past and present: for God never smites without cause. Their former iniquities under Manasseh, son of Hezekiah; his

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idolatry, murders, and abominations, aggravated by the consideration how horridly he had degenerated from his pious father's ways, cried for vengeance; and the measure of the sins of that generation was filled by the impenitence of the present. They forsook God, went backward, apostate from his commands and ways and worship; and, notwithstanding all the methods that he had used to reclaim them both by his ministers and his providences, they returned not from their ways. And when sinners persist in their wickedness, and refuse to hearken, they may be assured that eternal perdition will be the consequence.2nd, Jeremiah, returned from his public ministry, in private pours out his complaints unto God.1. He bewails his unhappy case; persecuted and reviled by his ungrateful countrymen; and this not without some appearance of impatience, as if angry with his mother for having borne him: so hard it is, under great provocations, to keep the heart quiet. He complains that he was a man of strife: not contentious in his own spirit; but abused for his faithfulness, and every occasion taken to quarrel with him, though he had not given them the least cause: he had neither lent on usury, nor borrowed; had not entangled himself with secular affairs, but given himself up wholly to the work of his ministry; was engaged in no transactions and trade which could give occasion to debate, or afford matter for litigious suits at law: yet they cursed him; treated him with contempt or with abhorrence, pouring out curses upon him for the fidelity that he shewed in delivering the messages which he received from God. Note; (1.) It is too commonly the lot of the faithful ministers of God to meet with the basest usage, and the most ungrateful return for their labours. (2.) The Gospel teaches us to follow peace with all men; yet, through the perverseness of the world, it too often happens, that when we speak to them of peace, they make them ready to battle. (3.) Desirable as it is to live in friendship and quiet with those around us, it must never be purchased by base compliances, or by flattering them in their sins. (4.) Ministers of God must not entangle themselves with the affairs of this world; the care of men's souls ought wholly to engross their time and thoughts.2. The Lord in mercy answers him with gracious assurances of his protection: Verily it shall be well with thy remnant. The words are in form of an oath, assuring him of God's blessing during the residue of his days: whatever became of the people, he should be preserved. Those very enemies, who were the rod of God's indignation to his countrymen, should shew him kindness and favour, as was fulfilled, chap. Jeremiah 39:11-12. Note; (1.) They who are faithful to God, he will be careful of them. He has in his hands the hearts of all men, and can raise us up friends where we least expected them. (2.) The zealous ministers of God have often found protection from those who shew no concern about religion, when bitterly persecuted by the false professors of it.3. God threatens his enemies with ruin. Shall iron break the northern iron? Either the Jews should not be able to hurt him who had been set as an iron pillar against them; or rather, all their efforts to resist the northern army of the Chaldeans should

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be useless; their substance and treasures should fall an easy prey; in shameful captivity they should be led to Babylon; and the heavy wrath of God pursue them; and this the just punishment of their sins, aggravated and universal in all their borders, the corruption of their manners being general, and spread from one end of the land to the other.3rdly, We have,1. The prophet's earnest application to God, appealing to him who searcheth the heart for his integrity, and intreating the fulfilment of his promises.[1.] He prays, O Lord, thou knowest my innocence, my sufferings, and the malice of my enemies; remember me for good, and visit me with thy salvation, and revenge me of my persecutors. Perhaps this was his infirmity; or he desired it for God's glory, in whose name he had spoken: take me not away in thy long-suffering; give me my life for a prey, when they are cut off, or leave me not to their power and malice. He acknowledges that to the long-suffering of God he must owe it; the best, in the rigour of justice, being obnoxious to God's wrath. Know, acknowledge and make it evident to my enemies, by thy interposition on my behalf, that for thy sake I have suffered rebuke, because of his fidelity in discharging his office: and when this is really the case, we may confidently expect that God will plead our quarrel, and vindicate our integrity from all the revilings of men.[2.] He pleads the diligence that he used in executing his commission, the delight which he took in God's word, and his carefulness to keep himself from every sinful compliance with them. Thy words were found and I did eat them, as a hungry man his food: his ears were attentive to drink in what God delivered to him; he carefully thought over and digested the words in his mind, and his heart feasted upon them: thy word was unto me the joy and rejoicing of mine heart: either he hoped that the terrible threatenings which he brought would move the people to repentance; or the gracious assurance that God would support him encouraged him; or, above all, amid the dark judgments, the promises of the incarnation of the Messiah, and his great salvation, which mingled therewith, revived and comforted his soul. For I am called by thy name, O Lord God of Hosts, which he delighted in as his greatest honour, though others, perhaps, turned it to his reproach. I sat not in the assembly of the mockers, partaking with them in their sins, or by silence conniving at their wickedness; or with them that make merry, levity being inconsistent with the seriousness of his character; and rejoiced not, not even partaking of any lawful recreation, which the dreadful evils that he beheld approaching would not suffer him to taste. I sat alone, meditating on his message, and mourning over the people, because of thy hand, which he saw lighting down upon the nation in vengeance; or because of the spirit of prophesy which he felt; for thou hast filled me with indignation; either the indignation of the people against him, or his displeasure against them for their impenitence, or a sense of the heavy wrath of God ready to overtake them. Note; (1.) The word of God is the sweetest repast to the believer's soul, and thence he derives his most reviving draughts of consolation. (2.) When we

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have work to do for God, we must not only forsake what is in itself sinful, but forego what to others might be innocent. (3.) There is a holy indignation without sin, when ministers grieve over the hardness of men's hearts.[3.] He expostulates with God, it seems, with something of a murmuring spirit: why is my pain perpetual? which he suffered for the people's sake in his own mind, or from their ill usage. Why is my wound incurable, which refuseth to be healed? there appearing no hopes of a change for the better, or any end of their reproaches. Wilt thou be altogether unto me as a liar, and as waters that fail? leaving him in their hands, though he had promised to deliver him, chap. Jeremiah 1:19 and giving his enemies occasion to reproach his confidence? No. God will not suffer him to be thus confounded, nor any that put their trust in him. Therefore,2. God answers his prayer. He had expressed some distrust and impatience; therefore, says God, if thou wilt return, ashamed of this impatience, and humbly confessing it, then will I bring thee again to peace of conscience, and the exercise of the ministry with which God had entrusted him; and thou shalt stand before me, established in his office as a prophet: and if thou take forth the precious from the vile, speaking comfort to God's people, and terror to the impenitent, thou shalt be as my mouth, employed as God's mouth to the people. Let them return unto thee, in penitence and obedience to thy word; but return not thou unto them, giving way in the least, keeping back a syllable of the threatenings to be denounced against them, or making any compliance with them: and then, if he approved himself thus faithful, God would fulfil to him his promise, chap. Jeremiah 1:18 making him a brazen wall, against which all the efforts of the princes should be vain and impotent: God's presence should comfort him, and his power support him, and save him from his foes, however many or mighty. Note; (1.) If we would return to the enjoyment of comfort, we must be restored to the right spirit from which we have departed. (2.) They who minister before God must carefully divide the word of truth, giving to the truly sincere their portion of comfort, and to the ungodly faithful warnings of their danger. (3.) When we approve ourselves faithful, we shall be supported against all opposition; God's strength shall be made perfect in our weakness, and all our terrible foes shall be compelled to lick the dust. WHEDON, " 19. If thou return — That is, from thy doubtings and complaints. This is Jehovah’s answer to Jeremiah’s complaint.Again — The whole clause should read: Then will I cause thee again to stand before me: the first of the two verbs joined by and being adverbial, according to a very common Hebrew idiom. This language must have been a poignant reproof to the prophet’s sensitive spirit. While he is in the very act of recounting his faithfulness, God reproves him in language which implies unfaithfulness.TRAPP, "Jeremiah 15:19 Therefore thus saith the LORD, If thou return, then will I bring thee again, [and] thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but

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return not thou unto them.Ver. 19. Therefore, thus saith the Lord.] Or, Notwithstanding, man’s perverseness breaketh not off the course of God’s goodness.If thou return.] If thou cast out this devil of discontent, and (accounting distrust worse than distress) apply thyself cheerfully and constantly to the work of the ministry, I will continue and confirm thee in thine office, notwithstanding thy present frailties and failings. (a) So our Saviour, presently upon their repentance for their shameful forsaking him at his apprehension, restored his disciples to their apostolic function. [John 20:21-23]And if thou take forth the precious from the vile,] i.e., The gracious from the vicious, preaching comfort to those and terror to these; not giving, as he in the fable did, straw to the dog and a bone to the ass, but to every one his proper portion, without fear or flattery. (b)Thou shall be as my mouth.] Speaking as a prophet of mine, and as I myself would do, if in thy place.Let them return to thee,] i.e., Conform to thee, but do not thou chime in with them, as the false prophets do. ELLICOTT, "(19) Therefore thus saith the Lord . . .—The Divine voice within makes answer to the passionate complaint. The prophet also needs, not less than the people, to “return” to his true mind, to repent of his murmurings and distrust. Upon that condition only can he again “stand before” the Lord in the full sense of that word, and minister to Him as a prophet-priest (comp. 1 Kings 17:1; 1 Kings 18:15; 2 Kings 3:14). He has to distinguish between “the precious and the vile,” between the gold and the dross, between a righteous zeal and the despondent bitterness which is its spurious counterfeit, not in the people only to whom he speaks but in himself. Above all he must beware of being tempted by his sense of failure, to return to the people in the temper of one who tunes his voice according to the time. Rather must they “return” to him and rise to his level, both “returning” to Jehovah.PULPIT, "If thou return, etc. Most commentators regard these words as containing a gentle rebuke to Jeremiah for his doubts respecting God's care of him. It may be questioned, however, whether such passing doubts could be described as a turning away from Jehovah. If the word "return" is to be interpreted in a spiritual sense, we must surely conclude that the people is addressed (comp. Jeremiah 3:12; Jeremiah 4:1). But this does not agree with the context. Hence Gratz's view seems very plausible, that the reference is to the proposal that Jeremiah should place himself under the protection of Gedaliah (comp. Jeremiah 40:5, "Go back also to Gedaliah," etc.). Then will I bring thee again; viz. into the right relation to me, so as to be my minister (Keil). But by altering one of the vowel-points (which form no part of the text), on the authority of the Septuagint, we get a more satisfactory sense,

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I will give thee a settled place. The verb must in any case be coupled with the following one. Jeremiah longs for a quiet home, only as supplying the conditions of prophetic activity. Thou shalt stand before me. The phrase is taken from the wont of slaves to stand in their masters' presence, waiting for commands. It is also applied to courtiers (Proverbs 22:29) and royal councilors (1 Kings 12:6), to angels (Luke 1:19) and to prophets (1 Kings 17:1; 2 Kings 3:14). Jeremiah was by God's will to find a new and important mission to the Jews with Gedaliah. If thou take forth the precious from the vile, etc. The metaphor is derived from metallurgy (comp. Jeremiah 6:27-30). The prophet is compared to a smelter. By the fervor of his inspired exhortations, he seeks to draw away from the mass of unbelievers all those who are spiritually capable of better things. The "vine-dressers and husbandmen," whom Nebuzar-adan had left after the capture of Jerusalem, though outwardly "the poor of the laud," might yet be ennobled by the word and example of Jeremiah. [Some explain "the precious" and "the vile" differently, taking the former to be the pure Word of God (comp. Psalms 12:6; Proverbs 30:5), the latter the base, human elements which are apt to be mixed with the Divine message (comp. Jeremiah 23:28). But was it not the very fidelity of Jeremiah which exposed him to the persecutions of which he has been complaining? Others suppose an inward purification of Jeremiah himself to be intended, "the vile" being those human infirmities of which he had just given evidence, as opposed to "the precious," i.e. the spiritual impulses which come from above. But is not such an explanation too evangelical, too Pauline, for this context?] Thou shalt be as my mouth. For devoting himself to this possible "mustard seed" of a better and holier people, the prophet should be rewarded"Mouth" for "prophet," as Exodus 4:16 (comp. Exodus 7:1). Let them return unto thee, etc.; rather, they shall return unto thee, but thou shalt not return unto them. They shall come over to thy side, and thou shalt not need to make humiliating advances to them.BI 19-20, "If thou shalt take forth the precious from the vile, thou shalt be as My mouth.The personal factor in our thought of God and manIf Jeremiah at the time he wrote these words had been asked our modern question, “Is life worth living?” he would have returned a negative answer. For here you have the significant spectacle of a prophet of the Lord cursing the day of his birth. He finds that he is a man of strife and contention to the whole earth; everyone curses him, he says, though he has not given men cause to do so. And God is not keeping His word with him either. “Why is my pain perpetual?” he cries, “and my wound incurable, which refuseth to be healed? Wilt Thou,” he says to God, “be altogether unto me as a liar, and as waters that fail?” The prophet cries out for revenge upon his persecutors. Let us admit at once that he was plunged deeply into disappointments. The sense of the Divine pressure in life had come to him early. When he first felt that he must do some great work for God he was very young, and he felt his youth as an objection to undertaking the work. The consciousness of duty and the consciousness of unfitness were there together as they have often been in men. Great geniuses have often begun to show themselves very early, but it is also true that in going on they have had much to unlearn and much to cancel,

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and they have had to bear the shattering of many dreams. A youth inspired from such heights must needs be bitterly disappointed on the planes of practical life. It was so with Jeremiah. What it was that brought him under the pressure of the higher things so early we do not know. It has been conjectured, and Professor Cornill favours the conjecture, that he had descended from Abiathar, the high priest of David, whom Solomon banished to Anathoth. Jeremiah was brought up there, we know, and his father was a priest. If the conjecture is right, the tale of banishment, the story of the hardship, would come down from sire to son, and the old family virtues and heroisms would be told the children of each generation. In young Jeremiah these found responsive soil, and his enthusiasm was kindled. The lad set out to be a reformer; he was going to put the world right! Now it is certain beforehand that he will meet with terrible disappointments, and not at all unlikely that they will sometimes be so severe that he will curse the day of his birth. That is what befell Jeremiah, as it has befallen others since. In these verses he is in the depths of misery. He notes the sins he has not been guilty of: he has not exacted usury, for example; he recalls how zealous he had been for God: he had found the Divine words and eaten them, assimilated them and made them his own, and had found joy in them. But all to no purpose; everybody was against him; everyone cursed him. But now, here is the significant thing: in the midst of all this, just when he was seeing all men and God in the worst possible light, another thought struck him—the thought that, after all, perhaps it was he himself who was most at fault. Thus saith the Lord: “If thou becomest again Mine, thou shalt be My servant, and if thou wilt separate thy better self from the vile, thou shalt still be as My mouth.” What had Jeremiah been doing in his pessimism? He had been allowing the personal factor too much room. Listen: “Revenge me upon my persecutors; take me not away in Thy long-suffering”—as if he said: “Do not be so merciful and patient with them as to let them kill me; take care of me even if they be killed.” “Pull them out like sheep for the slaughter, and prepare them for the day of throttling,” he once said. This was not Jeremiah’s character, not his better self; this was his mood when stung with disappointment. And this mood was bad; it was what my text calls “the vile.” The personal factor was so large that it cast men and God into deep shadow. Jeremiah saw so much of himself, his own virtue, his own failure, that he saw men worse than they were, and God almost as a gigantic untruth. But a great character conquers such moods, and Jeremiah conquered them. It was through his better self that the word of the Lord came to him, and Jeremiah saw that he, in thinking so much of himself, had ceased to be his true self, and had lapsed out of God’s service, and that if he wanted to speak again as the mouth of God, and to do God’s work, he must separate the precious from the vile, the better self from the baser self in his own nature. Now we are living in an age when pessimism is said to be very prevalent; men take gloomy views of things. I think it is true that when we are pessimistic about things in general the fault is mostly in ourselves. Unreasonable selfishness in some form or other is at the bottom of most pessimism; we allow the personal factor to make a larger claim than the universe is prepared to acknowledge, and we grow sullen at the refusal.1. This may be the case, and often is in the nobler form of intellectual pursuits, and often in the greaser form of material pursuits. Through philosophy we see some men become pessimistic. They think, and think, they tell us, but the mystery increases, and they despair of thought altogether: the universe is a riddle, and no one can guess its meaning. Now, it is a fine thing to see a man in quest after truth, and it is very honourable in him to make the fullest and frankest inquiry into the nature of things. But, nevertheless, the pessimism, the despair, the wretchedness even here is due to an unreasonable claim on the part of the individual. Is it not rather irrational to

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suppose that you can uncover the final secret? If that privilege were granted to you, what interest would there be in the world to you or to anyone else? “It is the glory of the Lord,” said an old writer, “to conceal a thing,” and there was more philosophic insight in the saying than in any number of moderns who whimper and cower before the Great Unknown. Cut down your demands to something like what is reasonable, and then your inquiries will give you much-prized gains—things to rejoice and sing over, and not to break your heart about. There is a peace of mind to be got from knowing what is not possible to us, and accepting the fact like men. Ii man could fully understand God, he would be God. Let him know his own place and fill it like a man.2. But it is through the material pursuits many grow pessimistic. Many people’s thought of God and their neighbours is gloomy simply because they claim too much room for themselves in the world. There are men who are very prosperous in money matters, and in getting position and power, and yet who are always dissatisfied, only because self is their God—the greatest tyrant in the world, never satisfied. It is astonishing how much adversity and disappointment men can bear when they are thinking of another, or others, and how little when thinking of themselves.3. And out of this arises one other truth—namely, that you must take yourself in hand, and separate the precious from the vile, the better from the baser, in order to be again the servant of the living God, and the exponent of Divine truth. Whenever you see all the world in shadow, all men bad, and doubt even God, be sure it is you who need reforming. There is badness in the world, badness in men, and circumstances may be very trying, but if you are rightly minded, and rightly hearted, you can hope and conquer. It would be a good thing for each of us in melancholy or in bitter moods to stop speaking of the faults of others, and the wrongs of the world, and the problems of God, and ask, “What’s wrong with me?” Every man’s biggest problem is himself. Not that the circumstances were not trying—they were very trying; not that others had no faults—they had, perhaps, great faults; but faith in God is possible in the worst of situations, so long as we are humble, and in manly relation to our sorrow. When unworthy feelings come in, separate the vile, release the better self, and you will yet be God’s servant, and speak for Him. A clean personal life will give you a strong hold on truth, even in the midst of trouble; a pure mind will give you access to Divine reality, though your circumstances might be terribly hard, and though all men reviled you. Mark: Jesus does not say that the circumstances will change; and all that God says to Jeremiah is that he shall be His servant again, and speak for Him. If you separate the better self from the vile, it does not follow that you will create outward success, but you shall go on with your work, and your work shall be a speech for God. I believe that God speaks to us in nature, but I grant that I do not always understand. The notes of the speech are discordant. In the world of man, too, there is much that staggers one. But there is one fact in which I always read the mind of God—this act of separating the precious from the vile in man. Whenever I make an effort to expel something bad, I know I am acting for God; whenever I seek to put down anything that is unworthy, to overcome any animosity or uncharitableness, to make my better nature supreme, I have no doubt of God then. There we find His mind, there we get the beatific vision, and there we equip for the world’s work. Will you remember that God says to each one of us, “If thou wilt separate the precious from the vile, thou shalt again be My servant”? Pure life is a clear vision of God for you, and a definite speech for God by you. Nothing speaks like it. A clean soul reflects God as a clear river reflects the sky. You will be yourself an

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exponent of the eternal in separating the good from the bad in your own life. They mingle strangely—the base with the noble, the false with the true; and their persistent separation speaks of the eternal purpose of redemption. And I am glad of another word in this text. It is the little word “again”—“If thou becomest again Mine.” We know what it is to lapse—to feel the relation to God gone; indifference holds us in its icy grasp, where all was once enthusiasm. Let me emphasise this little word—“again.” It opens a door; it marks a possibility; it is a Father’s voice coming out after you into the darkness. There is a restoring power at work; you may be reunited consciously to God; you may feel Him again to be the Greatest Reality in your life. (T. R. Williams.)

The essential distinction between saints and sinnersI. There is an essential distinction between saints and sinners.

1. The inspired writers divide all mankind into two, and but two classes, and distinguish them by very different and opposite appellations. They call the saints the precious, but sinners the vile. They call saints the godly, but sinners the ungodly. They call saints the children of God, but sinners the children of the wicked one. They call saints the elect, but sinners the reprobate. They call saints vessels of mercy, but sinners vessels of wrath.2. God does that for saints which He does not do for sinners; He regenerates saints, but not sinners; gives a new heart to saints, but not to sinners; softens the hearts of saints, but hardens the hearts of sinners; and gives a spiritual discerning of spiritual things to saints, but not to sinners; so there must be an essential distinction between them.3. God has made promises of good to saints, but none to sinners; which proves they are essentially different in their moral characters.4. God has threatened that evil to sinners, which He has not threatened to saints.

II. Why ministers should, in their preaching, constantly exhibit and keep up this great moral and essential distinction between those who have, and those who have not the love of God in them.1. This is necessary, in order to preach the Word of God intelligibly to their people.2. It is necessary, in order to give pertinent and profitable instruction to their hearers.3. Ministers must distinguish saints from sinners, in order to preach faithfully, as well as profitably.

Application—1. It is utterly a fault in ministers, either designedly or undesignedly, to keep the essential distinction between saints and sinners out of sight.2. In the view of this subject, we may see how easy it is for ministers to lead people insensibly into great and fatal errors. They may do so, by not mentioning or not explaining the essential distinction between saints and sinners; or by not mentioning or not explaining the peculiar doctrines of the Gospel which flow from this

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distinction; while, at the same time, they preach some valuable truths.3. If there be an essential distinction between saints and sinners, then sinners are very liable to be fatally deceived and corrupted by those who lie in wait to deceive and destroy. Saints have an antidote against the poison of error, that sinners are entirely destitute of. Saints are lovers of God and of His Word; they desire the sincere milk of the Word, that they may grow thereby in grace, and in the knowledge of the Lord Jesus Christ. The hearts of all good men are attached to Divine truth. But sinners are lovers of their own selves, and haters of God, and equally haters of His Word.4. The best way the ministers of the Gospel can take to guard their people against every species of error and errorists, is to make and keep up the essential distinction between saints and sinners.5. The people may easily discover the real sentiments of ministers by their preaching.6. There may be a great deal of good preaching in the land, and at the same time, a great want of good preaching. How many ministers do not take forth the precious from the vile, nor cause their hearers to see and feel the difference!7. This subject calls upon saints to walk worthy of their high and holy calling. They are called the precious, the holy, the godly, the excellent of the earth. (N. Emmons, D. D.)

Unsullied characterThe degree of impurity in any precious stone is just the measure of its depreciation. The initial act of their formation is separation. “The dark drift of the inland river, or stagnant slime of inland pool and lake, divides or resolves itself, as it dries, into layers of its several elements: slowly purifying each by the patient withdrawal of it from the anarchy of the mass in which it was mingled.” Thus begin both the crystallisation of the gem and the life of the Christian. “Come out, and be separate! Take forth the precious from the vile,” is the call of the Lord to His saints. For our call is to saintliness; and as the unseen foundations of the New Jerusalem are of as precious stones as the dazzling walls, so the part of our life and character which is hidden from the eyes of the world is to be as clear and unsullied as that which all see and admire. Keep thyself pure, thou child of God. (W. Y. Fullerton.)

Righteous zeal encouraged by Divine protectionI. God’s direction to the prophet, and in him to all eat do His work in such a season as this described. “Let them return to thee, return not thou to them.” Plausible compliances of men in authority, with those against whom they are employed, are treacherous contrivances against the God of heaven, by whom they are employed.

1. It cannot be done but by preferring the creature before the Creator, especially in those things which are the proximate causes of deviation. Two principal causes I have observed of this crooked walking.

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(1) Fear.(2) That desire of perishing things, which hath a mixture of covetousness and ambition.

II. The supportment and assistance promised. “I will make thee to this people a brazen and a fenced wall.” Now the Lord will do this—1. Because of His own engagement.2. For our encouragement.

III. The opposition which men cleaving to the Lord in all His ways shall find, with the issue and success of it. “They shall fight against thee, but shall not prevail.” The words may be considered either as a prediction depending on God’s prescience of what will be; or a commination from His just judgment, of what shall be. In the first sense the Lord tells the prophet, from the corruption, apostasy, stubbornness of that people, what would come to pass. In the second, what for their sins and provocations, by His just judgment, should come to pass. I shall take up the latter only, namely, That it is a commination of what shall be for the further misery of that wretched people; they shall judicially be given up to a fighting against Him. Now the Lord doth this—1. To seal up a sinful people’s destruction. Eli’s sons hearkened not, because the Lord would slay them (1Sa_2:25).2. To manifest His own power and sovereignty in maintaining a small handful, ofttimes a few single persons, a Moses, a Samuel, two witnesses against the opposing rage of a hardened multitude.

Use—1. Let men, constant, sincere, upright in the ways of God, especially in difficult times, know what they are to expect from many, yea, the most of the generation, whose good they intend, and among whom they live; opposition and fighting is like to be their lot; and that not only it will be so because of men’s lusts, corruptions, prejudices; but also it shall be so, from God’s righteous judgments against a stubborn people; they harden their hearts that it may be so, to compass their ends; and God hardens their hearts that it shall be so to bring about His aims; they will do it to execute their revenge upon others, they shall do it to execute God’s vengeance upon themselves.2. Let men set upon opposition make a diligent inquiry, whether there be no hand in the business, but their own? whether their counsels be not leavened with the wrath of God, and their thoughts mixed with a spirit of giddiness, and themselves carried on to their own destruction? (J. Owen, D. D.)

The ministry of the Word1. A ministry of Divine authority.2. A ministry of Divine revelations.3. A ministry of wise discrimination.4. A ministry often opposed by those to whom it is sent.

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5. A ministry requiring much courage.6. A ministry which will be Divinely vindicated.7. A ministry which lifts up Christ as the Saviour of men. (W. Whale.)

The power of rebukeI. The Christian ministry includes an office of commination. If the messengers of heaven, when among the outcasts of mankind, who, in ignorance of God, have gone astray from virtue, speak more of virtue than of wrath; when they stand among those who, being well informed in matters of religion, use the grace of the Gospel to palliate their vices, the messages of wrath must be most on their lips.II. The tendency of the Christian ministry is to move down from its remedial functions to become an office of delectation.

1. Furnishing intellectual entertainment; uttering, as matters of gorgeous eloquence, the appalling verities of eternal justice. Nature forbids such an incongruity, and the renovating Spirit refuses to yield the energy of His power to the sway of a mere minister of public recreation.2. Affording spiritual entertainment; by exhibiting the conceits and ingenuities of mystic exposition; by painting in high colours the honours and privileges of the believer, and allowing professors of all sorts to appropriate the fulsome description; or by pealing out thunders of wrath against distant adversaries, rather than at the impure, unjust, rapacious and malicious around.

III. It behoves preachers to beware of the indurating effect of accustomed phrases and forms of words. Such conventional phrases conceal from the mind the ideas they should convey; hence preachers should continually endeavour to break up the mental incrustations which are always spreading themselves over the sensitive surface of the sails. This is especially necessary in reference to matters wherein the drowsy formalities of language tend directly to augment the stupefying influence that belongs to all vicious indulgences.IV. It is a pressing duty of the minister of religion to maintain in vigour the spirit he needs as the reprover of sin and guardian of virtue. It is easy to teach the articles of belief, to illustrate the branches of Christian ethics, to proclaim the Divine mercy, to meet and assuage the fears of the feeble and sorrows of the afflicted. But to keep in full activity the power of rebuke, demands rare qualities. To speak efficaciously of the holiness and justice of God, and of its future consequences; to speak in modesty, tenderness, and power of the approaching doom of the impenitent, must be left to those whose spirits have had much communion with the dread Majesty on high.V. Three indispensable qualifications for the vigorous exercise of the Christian minister for this power of rebuke.

1. Such a conviction of the truth of Christianity as shall render him proof against assaults from within and without. Fatal to his influence as a refuter of sin must be a lurking scepticism in the preacher’s breast. The infection of his own doubts will pass into the heart of the hearer, and will serve to harden each transgressor in his impenitence.153

2. A resolute loyalty to the Divine administration. Such loyalty will break through the mazes of much sophistry, will support the servant of God when assailed by more fallacies than he can at the moment refute, and enable him to cleave under all obloquies and embarrassments to what he inwardly knows must in the end prove the better cause.3. An unaffected and sensitive compassion towards his fellow men. The end of all reproof is mercy. If there were no redemption at hand, it were idle or cruel to talk of judgment. (Isaac Taylor, LL. D.)

Ministerial obligationsMy text refers us to three distinct characters of the pastoral office—to be the servant of God; to be the mouth of God; and to be the guide whom the people shall follow. And these involve three several duties, in which the pastor’s own personal responsibility is closely linked with the solemn responsibilities of his office—that of preparing his own heart to seek the Lord; that of discriminating the “precious from the vile” in his instruction and conversation; and that of guarding himself and his flock against all declension after the ways of them who depart from God.I. A Divine admonition as to personal religion. “To stand before,” implies the office of one who stands in the presence of his sovereign, ready to execute His commands. It is the highest order of dignity and of service to which a subject can be called. He enjoys the privilege of constant access to the presence of majesty, a knowledge of the high affairs of government, and a share in the splendours of courtly life. Such is the relation in which a minister of true religion stands to the court of Heaven, in order that he may bring near a people prepared for the Lord, to whom, when they have received his message, he may say, Ye are a chosen generation, etc. See, then, the unspeakable importance of personal religion in one who shall perform such a ministration. He that would cause the people to hear the words of God must habitually listen to the voice of God in his own conscience, as often as he turns aside—and who is not conscious of too frequently doing so?—saying, “If thou return, then will I bring thee again, and thou shalt stand before Me.” And then with confidence—the confidence of one who comes from a nearer access to the throne on high—he may go forth to his charge, and say, having the words of God in his mouth, “Turn ye, turn ye at My reproof.”II. A divine direction. “If thou take forth the precious from the vile, thou shalt be as My mouth.” The prophet may seem to have been charged with having, in some respect, mistaken his duty. In the view he took of his personal trials he had lost sight of the principal object of his ministry, namely, to cause the precious to come out from the vile. In times like the present, there may be an undue regard to the trials of the Church at large. From a just and pious jealousy of the dangers to which it is exposed, or by which it has been affected as a community, we may lose sight of the especial end of our ministry. In our reasonable remonstrance with unreasonable foes, and from just indignation at the treachery or declension of pretended friends, we may overlook the faithful use of the word “for reproof, for correction, for instruction in righteousness.” In our zeal to mark an open enemy, or to discriminate an unsound adherent, we may forget the true flock of Christ; or in our eager cooperation with mere defenders of our Church polity, we may put aside from our own view, and obscure from the view of others, the real distinction which must ever be admitted in the doctrine of visible Church communion between the

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precious and the vile.III. A divine caution: “Let them return unto thee; but return not thou unto them.” No object or consideration must induce the prophet to identify himself with their apostasy: he must take a decidedly contrary course. He must so order his life and conversation, his doctrines and his admonitions, that those who desire to return unto God may see in him the way and pattern. In this, as in every age of the Church, no inconsiderable portion of those who profess themselves its members are yet under the influence of that love of the world which is opposed to the love of God. To counteract the tendency of this spirit, rests greatly with the clergy. It is their duty more strictly to define the Christian character by precept and example, and more clearly to exhibit Christian truth, than to allow those who pursue so inconsistent a course to indulge in vain confidence as to their religious state. The clergy at least ought to define the boundary between the world and the people of God. If they are negligent in doing so, it cannot but be obscured. If they pass the boundary, they lead many across it who probably never return. The clergy are preeminently the “salt of the earth; but if the salt have lost its savour,” woe to the Church, and “woe to them by whom the offence cometh”; “Let them return unto Thee; but return not Thou unto them.” (W. Wilson, D. D.)

A ministry of discriminationI. What is supposed.

1. The vast importance and responsibility of the work assigned to ministers with a view to the welfare of their people. Ministers are to take the precious from the vile; to separate the wheat from the weeds; to distinguish the dross from the gold.2. That there are some essential distinctions between right and wrong, good and evil, truth and error.3. That there is a standard of truth. As the office of a judge is not to make but declare the law, so that of a minister is not to burden the ears of people with his own doubtful disputations, but to declare the whole counsel of God.4. That these characters are closely intermingled, and that there is a great disinclination in mankind to have the truth fully told them, and to be brought to the decisive test.5. That it is of the utmost consequence to both parties that the separation should be made. Take forth the precious from the vile, and the most advantageous results will immediately accrue to each.

(1) Is it not desirable to the children of God to know that they are so—that they are heirs according to the promise—that they are precious in His sight and honourable?(2) If the distinction be valuable to the precious, it would be scarcely less advantageous to the vile themselves. To be robbed of the cloak of a false profession would be no loss, for we know it does them no honour and brings them no peace.

II. What is demanded of ministers with a view to this solemn discrimination?1. A plain and decisive exhibition of the truth as it is in Jesus. We are to contend

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earnestly for the faith—to vindicate it from the blasphemies of the infidel, the perversions of the worldling, the mistakes of the Pharisee, and the corruptions of the Antinomian.2. A fearless application of Scripture truth.

(1) To the careless and thoughtless.(2) To the apostate.(3) To the young.(4) To the aged.(5) To the precious.(6) To the vile.

3. To point ourselves and our hearers to the only Agent who can make the Word effectual.III. What is promised? “Thou shalt be as My mouth.” The accredited and approved servant—to speak in accordance with His will—be the organ of His clemency—all His authenticated messages crowned with success. Mighty and blessed such a ministry. (S. Thodey.)

I am with thee to save thee and to deliver thee.—Divine assistance promised to Church governorsI. God’s qualification of Jeremy to be an overseer in His Church. “I will make thee a brazen fenced wall.”

1. A wall implies enclosure. God did not think fit to leave His Church without enclosure, open like a common, for every beast to feed upon and devour it. Commons are always bare, pilled, and shorn, as the sheep that feed upon them. And our experience has shown us, as soon as the enclosures of our Church were plucked up, what a herd of cattle of all sorts invaded it. It contained, as commons usually do, both multitude and mixture.2. A wall imports fortification. No city can be secure without it. It is, as it were, a standing inanimate army; a continual defence without the help of defenders. Something must encircle the Church, that will both discriminate and protect it. And the altar must be railed in, not only for distinction, but defence. And such a thing is a church governor, a well-qualified bishop. Which title that he may make good and verify, there are required in him these three qualifications—

(1) Courage, which leads the way to all the rest. A wall, nay, a brazen wall, will not sometimes prove a defence if it is not well manned. Every churchman should have the spirit of a soldier.(2) Innocence and integrity. A brazen wall admits of no cracks and flaws. The enemies of the Church may fear your power, but they dread your innocence. It is this that stops the open sepulchre, and beats back the accusation upon the teeth of the accuser.

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(3) Authority; it is to be a fenced, as well as a brazen wall. The inward firmness of one must be corroborated by the exterior munitions of the other. Courage is like a giant with his hands tied, if it has not authority and jurisdiction to draw forth and actuate its resolution.II. The opposition that the Church governor, thus qualified, will be sure to meet with in the administration of his office.

1. They will assault their governors with seditious preaching and praying. To preach Christ out of contention is condemned by the apostle; but to preach contention instead of Christ, certainly is most abominable.2. Their second way of fighting against the officers of the Church will be by railing and libels.3. They may oppose the governors and government of the Church by open force: and this is fighting indeed; but yet the genuine, natural consequent of the other: he that rails, having opportunity, would rebel; for it is the same malice in a various posture, in a different way of eruption; and as he that rebels shows what he can do, so he that rails does as really demonstrate what he would do.

III. That, as in all fights, we see the issue and success, which is exhibited to us in these words, “But they shall not prevail against thee.”1. Moral causes will afford but a moral certainty but so far as the light of this shines, it gives us a good prospect into our future success. For which is most likely to prevail, a force marshalled into order, or disranked and scattered into confusion? A force united and compacted with the strength of agreement, or a force shrivelled into parties, and crumbled into infinite subdivisions?2. But besides the arguments of reason, we have the surer ground of Divine revelation. God has engaged His assistance, made Himself a party, and obliged His omnipotence as a second in the cause. (R. South, D. D.).

20 I 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.157

CLARKE, "I will make thee - a fenced brazen wall - While thou art faithful to me, none of them shall be able to prevail against thee.

GILL, "And I will make thee unto this people a fenced brasen wall,.... As he had promised him, when he first called him to his office, Jer_1:18, and so would not be as a liar to him: and they shall fight against thee; by words and blows, by menaces and imprisonment: but they shall not prevail against thee; so as to cause him to call in his words, and contradict his prophecies; or so as to take away his life: for I am with thee, to save thee, and deliver thee, saith the Lord; the presence of God with his ministers is sufficient to save and deliver them out of all their troubles, and to protect and defend them against all their enemies; see Mat_28:20.

JAMISON, "The promise of Jer_1:18, Jer_1:19, in almost the same words, but with the addition, adapted to the present attacks of Jeremiah’s formidable enemies, “I will deliver thee out of ... wicked ... redeem ... terrible”; the repetition is in order to assure Jeremiah that God is the same now as when He first made the promise, in opposition to the prophet’s irreverent accusation of unfaithfulness (Jer_15:18).CALVIN, "As Jeremiah might have objected and said, that the burden was too heavy for him, if he only attempted to break down the contumacy of the people, for he was alone, and we have seen how great was the ferocity and also the cruelty of his adversaries, — as he might have shunned his commission, it being too much for his strength, hence God comes to his aid and bids him to take courage, for he was fortified by a help from heaven, I have set thee, he says, for a brazen fortified wall to this people The word for “fortified” is from בצר, betsar; were it בצרה betsare, derived from צור tsur, to besiege, it would much better suit this place. I know not whether the passage has been corrupted: however, I will not depart from the common reading. As then interpreters agree in this, I will change nothing; and indeed the difference is not very material. (153)We see then what God meant by these words: As the Prophet was almost alone, and God had bidden him to contend with many and powerful enemies, he promises to stand on his side; as though he had said, — “Though thou art defenceless and unarmed, and they are furnished with wealth and great power, thou shalt yet be like

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a well-fortified city; thou shalt indeed be impregnable, notwithstanding all their assaults and whatever they may attempt against thee.”But God proceeds lay degrees; for he first declares that his Prophet would be like a brazen and a fortified wall, that is, like an invincible city: for by stating a part for the whole, a wall means a city that is impregnable. It then follows, They indeed will fight against thee. This warning was very necessary; for Jeremiah was doubtless willing to serve God in exercising authority over teachable and humble men, and in gently inducing them to render obedience to God; but he is reminded here that he would have many hard contests with a rebellious people, They will fight, he says, against thee We see how God does not promise ease to Jeremiah, nor gives him a hope of a better lot in future; but, on the centrary, he exhorts him to fight; and why? because the people would not bear the yoke of God, but kindled into rage against him. But another promise follows, They shall not prevail against thee, or overcome thee.It was indeed necessary for Jeremiah of his own self to disturb the Jews; for nothing would have been more agreeable to them than his silence; and the object of all their attempts was to drive him to despair. But it is not without reason that they are said to fight with him; for it is contrary to nature for men to resist God and to set themselves against him when he invites them to himself; for what can be more natural than for the whole world to hasten to God? It is then something monstrous for men to oppose God, nay, furiously to rise up against hhn, when he kindly calls them to himself. Hence it is that God here makes the Jews the authors of all this disturbance. For since they loaded the Prophet with the most wicked calumnies, as we have seen, and said, that he was a turbulent man and confounded all things by his morosity, God here shews, on the other hand, that all the commotions and the rightings ought to be attributed to them, because they ought to have obediently received the doctrine set before them.But though this was said only once to Jeremiah, yet the condition of all God’s servants is here set before us as in a mirror; for they cannot perform what God commands them without having to encounter many and grievous assaults; for the world is never so prepared to obey God, but the greater part furiously resists, and, as far as it can, stifles the word of God and checks his ministers.He states the reason, For I am with thee to save thee and to deliver thee (154) By these words God exhorts his Prophet to prayer; for we know how dangerous is self-security to all the children of God, and especially to teachers. As then they have at all times need of God’s aid, they are to be exhorted to have recourse to solitude and prayer. This is the import of the words which God uses, I am with thee; as though he had said, “Thou indeed wilt not stand by thyself, or through thine own painstaking, nor wilt thou be a conqueror by carrying on war thyself; but thou must learn to flee to me.” It afterwards follows —20.And I will make thee to this people A wall of brass, fortified; And they will fight

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against thee, But they shall not prevail over thee; For with thee will I be, To save thee and to rescue thee, Saith Jehovah.To “save” was to preserve him from the hands of his enemies; but if he fell into their hands, he would rescue him. And this latter idea is more fully expressed in the following verse, —Yea, I will rescue thee from the hand of the malignant, And free thee from the grasp of the terrible.— Ed. ELLICOTT, " (20) I will make thee unto this people . . .—It is significant that the promise reproduced the very words which the prophet had heard when he was first summoned to his work (see Note on Jeremiah 1:18-19). Jehovah had not been unfaithful to His word, but, like all promises, it depended on implied conditions, and these the faint-hearted, desponding prophet had but imperfectly fulfilled. Let him “return” to the temper of trust, and there should be an abundant deliverance for him.PETT, "Jeremiah 15:19‘Therefore thus says YHWH,“If you return, then will I bring you again,That you may stand before me,And if you take forth the precious from the vile,You will be as my mouth.They will return to you,But you will not return to them.”’YHWH’s response was to bring home to Jeremiah that the fault lay at his own door. His problem lay in the fact that he had gone astray from his own dedication, and needed to sort out his life and return to God in repentance. Then God would bring him again to the place where he could ‘stand before Him’ and his ministry would one again be powerful. To ‘stand before God’ was a technical description for effectively coming before Him as a prophet or a priest (1 Kings 17:1; 1 Kings 18:15; 2 Kings 3:14). But it was Jeremiah’s choice (‘if you return’) whether he did so.

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And if he did truly return, seeking the pure spiritual gold and rejecting the dross, becoming righteously zealous instead of begrudgingly reluctant, speaking words of God’s truth rather than the ideas of his own mind, then his ministry would be restored, and he would once more become God’s mouthpiece, the one through whom the mouth of God would speak (compare Exodus 4:16). But he must certainly not let himself become like those against whom he spoke. They might turn to him, but he must not ‘turn to them’ and become like them.

21 “I will save you from the hands of the wicked and deliver you from the grasp of the cruel.”

CLARKE, "I will deliver thee out of the hand of the wicked - From the power of this evil people.

And I will redeem thee out of the hand of the terrible - Out of the power of the Chaldean armies. Every thing took place as God had promised, for no word of his can ever fall to the ground.GILL, "And I will deliver thee out of the hand of the wicked,.... The wicked Jews, Zedekiah and his courtiers, who imprisoned him: and I will redeem thee out of the hand of the terrible; as kings and great men of the earth seem to be; or, "the violent", or "strong" (t), and mighty; that were stronger than he, that would use him with violence, and inject terror into him. CALVIN, "This verse contains nothing new, but is a confirmation of the promise which we have seen. God had promised to be with the Prophet; he now shews that there was sufficient strength in his hand to deliver him. How much soever then the Jews might oppose him, God declares here that he alone would be sufficient to break them down. We hence see that there is more expressed in these words than in what he had said before, I will be with thee to deliver thee; he now shews the act itself as by the finger. I will deliver thee He had promised his aid; he now says, that his aid would be strong enough to deliver him from the hands of his enemies.He says first, from the hand of the wicked, that the Jews might know that all their disguises would avail them nothing, for they were condemned by the mouth of God. In the second place, he calls them strong, that the Prophet might not be terrified by

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their power, as was usually the case. For it is very difficult for us not to be disturbed, when we are assailed on every side, and when threats and dangers are in our way. God then here reminds Jeremiah in time, that he would have to fight with the strong and valiant, but that all their strength in opposing him would be unavailing, for divine aid would be much stronger. Now follows — TRAPP, "Jeremiah 15:21 And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.Ver. 21. And I will deliver thee.] I will, I will; never fear it, man, but go on courageously. Deal courageously, and God shall be with the good. [2 Chronicles 19:11]

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