Chapter 15

1 The utter rejection and manifold judgments of the Jews. 10 Jeremiah, complaining of their spite, receiveth a promise for himself, 12 and a threatening for them. 15 He prayeth, 19 and receiveth a gracious promise.

1. Though Moses. Chapter 15 apparently continues unbroken the message of ch. 14. Thus both chapters are probably of the same date. Continuing the debate, as it were, between Himself and Jeremiah (see vs. 1–9), God again declares His rejection of all intercession for the apostate Israelites. Moses and Samuel are doubtless mentioned because they were successful in their pleading with God (see Ex. 32:9–14; Num. 14:11–20; 1 Sam. 7:8, 9; cf. Eze. 14:14).

2. Such as are. This classification is doubtless designed to impress upon the people the impossibility of escape.

3. Four kinds. The sword is the direct instrument of death. The animals and birds of prey devour the corpses (see Deut. 28:25, 26; 1 Kings 21:23, 24; Jer. 7:33).

4. To be removed. Literally, “for a trembling,” or “for a terror,” that is, a people that will be despised by other nations (see 2 Chron. 29:8; see on Deut. 28:25). “Into all kingdoms” is literally, “to all kingdoms.”

Because of Manasseh. The recent and evil reign of this wicked king (see 2 Kings 21:1–18) was still fresh in the minds of the people. The persistence of the people in following the example of this evil king was the cause of their present distress. The mention of righteous King Hezekiah emphasized the contrast in character between father and son.

6. Repenting. See on Gen. 6:6, 7. Patience has reached its end for the sinners of Judah, even as it did for the antediluvians.

7. A fan. Heb. mizreh, “a winnowing fork,” used to toss the grain into the air so the wind would blow away the chaff (see Ps. 1:4; Matt. 3:12).

Gates. See on ch. 1:15.

Since. There is no corresponding word in the Hebrew. By the omission of “since,” the force of the passage is strengthened.

8. Their widows. The war with the invaders is pictured as bereaving the women of their husbands.

The mother. The thought evidently is that since the fathers have been slain, the older women are left to trust in the valor of their sons. However, all is in vain; defeat is inevitable.

Noonday. Perhaps the hour when the “spoiler” would be least expected, the time when most armies rested (see on ch. 6:4).

City. The common Hebrew word for city, Фir, also means “excitement.” Though the latter meaning is quite rare, it fits in better with the context here. Thus these closing words may read literally, “I have suddenly caused to fall upon her excitement and terrors.” The LXX reads, “I have suddenly cast upon her trembling and anxiety.”

The Rival Empires in Jeremiah’s Time

9. Borne seven. The birth of so many sons indicated ample provision for the future.

Her sun is gone down. Undoubtedly a figure expressing the grief of the mother at being left “ashamed and confounded” because of her lack of sons and heirs (see Gen. 16:4; 30:1, 23; Isa. 54:4; see on Ruth 4:15).

10. Woe is me. Contemplating the effects of his message the prophet suddenly senses that his mission, like that of Christ, is “not to send peace, but a sword” (Matt. 10:34).

Usury. See on Ex. 22:25. Both evasive debtors and exacting creditors were objects of cursing. Being neither borrower nor lender, Jeremiah seems deeply hurt by the fact that he was looked upon by all as “a man of strife and a man of contention.”

11. The Lord said. The Hebrew of this verse is obscure. This difficult passage may be loosely translated, “The Lord said, Surely I will afflict thee for thy good; surely I will cause the enemy to entreat thee in the time of evil and in the time of trouble.” The meaning appears to be that God is offering comfort to the prophet by giving him the promise of deliverance from his enemies.

12. Shall iron. Various interpretations have been given of this “iron” in its relationship to the stronger “northern” iron:

1.  It was God’s way of indicating that Jeremiah’s prayer, however strong in intercession (see chs. 14:7–9; 19–22), could not change the divine purpose to punish the people for their transgressions.

2.  It was a representation of Judah’s inability to resist the “northern iron” of the Chaldeans’ all-conquering strength.

3.  It represented the weakness of Pharaoh-Necho of Egypt in the south, upon whom the Israelites counted to check the Babylonian advance, as compared with the military might of Nebuchadnezzar invading from the north.

4.  It represented the lack of power on the part of the enemies of Jeremiah to withstand the prophet’s divine commission, which power is likened to the harder “northern iron.”

5.         It represented Jeremiah’s impotence to overcome the confirmed and obdurate evil of the people who had the hardness of “northern iron.”

Steel. Heb.nechosheth, “copper,” or “bronze.”

13. Thy substance. Apparently these words are addressed to Jeremiah as the people’s intercessor and, therefore, their representative.

Without price. A figure indicating complete abandonment. Tragically, God was forced to relinquish His people because of their sins, as men freely give away that which is worthless.

14. To pass. A number of Hebrew MSS read “serve” rather than “pass.” “Into” may also be read “in.”

15. Remember me. In vs. 15–18 Jeremiah pours out the intense feelings of his soul. On the surface, the language employed by the prophet may seem vindictive, but that is not necessarily the case (see Vol. III, p. 624). Jeremiah was pleading for justice to be done.

16. Thy words were found. Perhaps he had in mind his call as God’s spokesman (see ch. 1:1, 2). He would accordingly relate the great experience that came to him from his communion with the Lord. His feeding on the divine words brought “joy and rejoicing” to his heart; and those words became to him “sweeter also than honey and the honeycomb” (see Ps. 19:10). Compare the experience of Ezekiel (see on Eze. 3:1, 3).

Called by thy name. The clause reads literally, “thy name has been called upon me.” Jeremiah recognized that he had been adopted into the family of heaven and that he now bore the family name (see Eph. 3:15). On this basis he made his appeal for protection from his enemies (Jer. 15:15).

Lord God of hosts. See on ch. 7:3.

17. Mockers. Rather, “jesters,” or “merrymakers.”

Alone. Evidently from the time of his call Jeremiah had had little of social enjoyment. As a man set apart by God he found no pleasure in fellowshiping with merrymakers.

Because of thy hand. The prophet had lived an abstemious life because of the divine requirements. However, his self-denial had not always been cheerfully undertaken. At times feelings of resentment and indignation filled his soul. Compare the experience of Ezekiel (see on Eze. 3:14).

18. As a liar. Heb. kemo Хakzab. The ancient versions, the LXX, Old Latin, and Syriac read “as deceitful water.” This has led many scholars to believe that the Hebrew should be keme Хakzab, “like waters of deceit,” that is, waters that fail or dry up, thus deceiving the one who comes expecting water. Many of the streams, or wadies, of Palestine that are filled with a rushing torrent in winter are dry in summer (see on 1 Sam. 17:3).

19. If thou return. This implies a rebuke of the prophet’s attitude. The Lord assures Jeremiah that if he resumes his right attitude, “then will I bring thee again.” The prophet would be permitted to “stand before” the Lord in the full meaning of that term. He would be directed to continue his office as God’s spokesman (see 1 Kings 17:1; 18:15).

If thou take forth. As God’s spokesman, Jeremiah must know how to distinguish between “the precious” and “the vile,” between the gold and the dross, not only in the people to whom he ministers, but also in himself.

Let them return. While some of the people would hearken to Jeremiah, and so “return unto” him by obeying his instruction and ascending to his plane of spiritual experience, the prophet must not allow any godless opposition or any thought of failure to tempt him to “return” to the people by compromising his mission in order to secure their favor.

20. I will make thee. The Lord sought to encourage Jeremiah by giving him these precious promises. However, the Lord also saw fit to reveal to His servant some of the prophet’s future hardships. In vs. 20, 21 the Lord forewarned Jeremiah that the “wicked” would “fight” against him (see PK 419). Thus the severe persecutions Jeremiah experienced in his later ministry were not unexpected, and, forewarned, he was better prepared to meet them.

Brasen. That is, “of bronze.” The alloy we now call brass was not known in Jeremiah’s time. The figure of a fortified “brasen wall” is comparable to that of the “fortress” (see on ch. 6:27) to which the prophet was likened.

Ellen G. White comments

1, 2 PK 415

16   CSW 43; DA 386; Ed 252; ML 26; 6T 52, 153, 393; 7T 195

20, 21  PK 419