10 Sorrow is mine, my mother, because you have given birth to me, a cause of fighting and argument in all the earth! I have not made men my creditors and I am not in debt to any, but every one of them is cursing me.
If you let any of the poor among my people have the use of your money, do not be a hard creditor to him, and do not take interest.
O Lord, you have been false to me, and I was tricked; you are stronger than I, and have overcome me: I have become a thing to be laughed at all the day, everyone makes sport of me. For every word I say is a cry for help; I say with a loud voice, Violent behaviour and wasting: because the word of the Lord is made a shame to me and a cause of laughing all the day.
For see, this day have I made you a walled town, and an iron pillar, and walls of brass, against all the land, against the kings of Judah, against its captains, against its priests, and against the people of the land. They will be fighting against you, but they will not overcome you: for I am with you, says the Lord, to give you salvation.
He who does not put out his money at interest, or for payment give false decisions against men who have done no wrong. He who does these things will never be moved.
And brother will give up brother to death, and the father his child: and children will go against their fathers and mothers, and put them to death. And you will be hated by all men because of my name: but he who is strong to the end will have salvation. But when they are cruel to you in one town, go in flight to another: for truly, I say to you, You will not have gone through the towns of Israel before the Son of man comes.
For it seems to me that God has put us the Apostles last of all, as men whose fate is death: for we are put on view to the world, and to angels, and to men. We are made to seem foolish for Christ, but you are wise in Christ; we are feeble, but you are strong; you have glory, but we have shame. Even to this hour we are without food, drink, and clothing, we are given blows and have no certain resting-place; And with our hands we do the hardest work: when they give us curses we give blessings, when we undergo punishment we take it quietly; When evil things are said about us we give gentle answers: we are made as the unclean things of the world, as that for which no one has any use, even till now.
But we have a desire to give hearing to your opinion: for as to this form of religion, we have knowledge that in all places it is attacked.
Whom he got together, with other workmen of the same trade, and said to them, Men, it is clear that from this business we get our wealth. And you see, for it has come to your ears, that not only at Ephesus, but almost all through Asia, this Paul has been teaching numbers of people and turning them away, saying that those are not gods who are made by men's hands: And there is danger, not only that our trade may be damaged in the opinion of men, but that the holy place of the great goddess Diana may be no longer honoured, and that she to whom all Asia and the world give worship, will be put down from her high position. And hearing this, they were very angry, crying out and saying, Great is Diana of Ephesus.
And he went into the Synagogue, and for three months he was preaching there without fear, reasoning and teaching about the kingdom of God. But because some of the people were hard-hearted and would not give hearing, saying evil words about the Way before the people, he went away from them, and kept the disciples separate, reasoning every day in the school of Tyrannus.
And when they were not able to get them, they took Jason and some of the brothers by force before the rulers of the town, crying, These men, who have made trouble all over the world have now come here; Whom Jason has taken into his house: and they are acting against the orders of Caesar, saying that there is another king, Jesus. And hearing these things the people and the rulers of the town were troubled.
And when they had taken them before the authorities, they said, These men, who are Jews, are greatly troubling our town; Teaching rules of living which it is not right for us to have or to keep, being Romans. And the people made an attack on them all together: and the authorities took their clothing off them, and gave orders for them to be whipped.
Happy are you, when men have hate for you, and put you away from among them and say angry words to you, turning away in disgust at your name, because of the Son of man.
And Simeon gave them his blessing and said to Mary, his mother, See, this child will be the cause of the downfall and the lifting up of great numbers of people in Israel, and he will be a sign against which hard words will be said;
Take no interest from him, in money or in goods, but have the fear of your God before you, and let your brother make a living among you.
But I say to you, Have love for those who are against you, and make prayer for those who are cruel to you;
But the children of Israel will not give ear to you; for they have no mind to give ear to me: for all the children of Israel have a hard brow and a stiff heart. See, I have made your face hard against their faces, and your brow hard against their brows. Like a diamond harder than rock I have made your brow: have no fear of them and do not be overcome by their looks, for they are an uncontrolled people.
And you, son of man, have no fear of them or of their words, even if sharp thorns are round you and you are living among scorpions: have no fear of their words and do not be overcome by their looks, for they are an uncontrolled people. And you are to give them my words, if they give ear to you or if they do not: for they are uncontrolled.
A curse on the day of my birth: let there be no blessing on the day when my mother had me. A curse on the man who gave the news to my father, saying, You have a male child; making him very glad. May that man be like the towns overturned by the Lord without mercy: let a cry for help come to his ears in the morning, and the sound of war in the middle of the day; Because he did not put me to death before my birth took place: so my mother's body would have been my last resting-place, and she would have been with child for ever. Why did I come from my mother's body to see pain and sorrow, so that my days might be wasted with shame?
Sorrow is mine because I am strange in Meshech, and living in the tents of Kedar. My soul has long been living with the haters of peace.
They may give curses but you give blessing; when they come up against me, put them to shame; but let your servant be glad.
Then, opening his mouth, and cursing the day of his birth, Job made answer and said, Let destruction take the day of my birth, and the night on which it was said, A man child has come into the world. That day--let it be dark; let not God take note of it from on high, and let not the light be shining on it; Let the dark and the black night take it for themselves; let it be covered with a cloud; let the dark shades of day send fear on it. That night--let the thick dark take it; let it not have joy among the days of the year; let it not come into the number of the months. As for that night, let it have no fruit; let no voice of joy be sounded in it; Let it be cursed by those who put a curse on the day; who are ready to make Leviathan awake. Let its morning stars be dark; let it be looking for light, but may it not have any; let it not see the eyes of the dawn. Because it did not keep the doors of my mother's body shut, so that trouble might be veiled from my eyes. Why did death not take me when I came out of my mother's body, why did I not, when I came out, give up my last breath? Why did the knees take me, or why the breasts that they might give me milk? For then I might have gone to my rest in quiet, and in sleep have been in peace, With kings and the wise ones of the earth, who put up great houses for themselves; Or with rulers who had gold, and whose houses were full of silver; Or as a child dead at birth I might never have come into existence; like young children who have not seen the light. There the passions of the evil are over, and those whose strength has come to an end have rest. There the prisoners are at peace together; the voice of the overseer comes not again to their ears. The small and the great are there, and the servant is free from his master. Why does he give light to him who is in trouble, and life to the bitter in soul; To those whose desire is for death, but it comes not; who are searching for it more than for secret wealth; Who are glad with great joy, and full of delight when they come to their last resting-place; To a man whose way is veiled, and who is shut in by God? In place of my food I have grief, and cries of sorrow come from me like water. For I have a fear and it comes on me, and my heart is greatly troubled. I have no peace, no quiet, and no rest; nothing but pain comes on me.
Then there was a great outcry from the people and their wives against their countrymen the Jews. For there were some who said, We, our sons and our daughters, are a great number: let us get grain, so that we may have food for our needs. And there were some who said, We are giving our fields and our vine-gardens and our houses for debt: let us get grain because we are in need. And there were others who said, We have given up our fields and our vine-gardens to get money for the king's taxes. But our flesh is the same as the flesh of our countrymen, and our children as their children: and now we are giving our sons and daughters into the hands of others, to be their servants, and some of our daughters are servants even now: and we have no power to put a stop to it; for other men have our fields and our vine-gardens. And on hearing their outcry and what they said I was very angry.
And the king of Israel said to Jehoshaphat, There is still one man by whom we may get directions from the Lord, Micaiah, son of Imlah; but I have no love for him, for he is a prophet of evil to me and not of good. And Jehoshaphat said, Let not the king say so.
And when he saw Elijah, Ahab said to him, Is it you, you troubler of Israel? Then he said in answer, I have not been troubling Israel, but you and your family; because, turning away from the orders of the Lord, you have gone after the Baals.
Do not take interest from an Israelite on anything, money or food or any other goods, which you let him have: From men of other nations you may take interest, but not from an Israelite: so that the blessing of the Lord your God may be on everything to which you put your hand, in the land which you are about to take as your heritage.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Jeremiah 15
Commentary on Jeremiah 15 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 15
Jer 15:1-21. God's Reply to Jeremiah's Intercessory Prayer.
1. Moses … Samuel—eminent in intercessions (Ex 32:11, 12; 1Sa 7:9; Ps 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.
2. death—deadly plague (Jer 18:21; 43:11; Eze 5:2, 12; Zec 11:9).
3. appoint—(Le 26:16).
kinds—of punishments.
4. cause … to be removed—(De 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; 23:26; 24:3, 4).
5. go aside … how thou doest—Who will turn aside (in passing by) to salute thee (to wish thee "peace")?
6. weary with repenting—(Ho 13:14; 11:8). I have so often repented of the evil that I threatened (Jer 26:19; Ex 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.
7. fan—tribulation—from tribulum, a threshing instrument, which separates the chaff from the wheat (Mt 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 "to the gates of the land" (Na 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].
8. 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; 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 Ps 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.
9. 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 (Am 8:9).
she … ashamed—The mothers (she being collective) are put to the shame of disappointed hopes through the loss of all their children.
10. (Jer 20:14; Job 3:1, &c.). 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" (Ps 80:6).
I have neither lent, &c.—proverbial for, "I have given no cause for strife against me."
11. 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 remain and be favored by the conquerors [Junius], (Jer 40:4, 5; 39:11, 12). The Keri reads, "I will set thee free (or as Maurer, 'I will establish thee') for good" (Jer 14:11; Ezr 8:22; Ps 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, 12; 40:4, 5). Gesenius, from Jer 7:16; 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; 42:2-6).
12. 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.
13. Thy substance … sins—Judea's, not Jeremiah's.
without price—God casts His people away as a thing worth naught (Ps 44:12). So, on the contrary, Jehovah, when about to restore His people, says, He will give Egypt, &c., 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).
14. thee—Maurer supplies "them," namely, "thy treasures." Eichorn, needlessly, from Syriac and the Septuagint, reads, "I will make thee to serve thine enemies"; a reading doubtless interpolated from Jer 17:4.
fire—(De 32:22).
15. 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 (Lu 23:34; Ac 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 (Ps 69:7, 22-28), which last compare with Jeremiah's prayer in the beginning of this verse.
16. eat—(Eze 2:8; 3:1, 3; Re 10:9, 10). As soon as Thy words were found by me, I eagerly laid hold of and appropriated them. The Keri reads, "Thy word."
thy word … joy—(Job 23:12; Ps 119:72, 111; compare Mt 13:44).
called by thy name—I am Thine, Thy minister. So the antitype, Jesus Christ (Ex 23:21).
17. My "rejoicing" (Jer 15:16) was not that of the profane mockers (Ps 1:1; 26:4, 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; 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 (Ac 2:13, 15, 18).
18. (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, Ps 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 traveller 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, 19); his infirmity suggests that God had failed to do so.
19. 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 Hebrew there is a play of words, "return … turn again" (Jer 8:4; 4:1).
stand before me—minister acceptably to Me (De 10:8; 1Ki 17:1; 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 (Ex 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, 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," &c.
20, 21. The promise of Jer 1:18, 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).