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.
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.
3 And I will appoint over them four kinds, saith the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth, to devour and destroy.
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.
5 For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest?
6 Thou hast forsaken me, saith the LORD, thou art gone backward: therefore will I stretch out my hand against thee, and destroy thee; I am weary with repenting.
7 And I will fan them with a fan in the gates of the land; I will bereave them of children, I will destroy my people since they return not from their ways.
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.
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.
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.
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.
12 Shall iron break the northern iron and the steel?
13 Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders.
14 And I will make thee 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.
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.
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.
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.
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?
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 return not thou unto them.
20 And I will make thee unto this people a fenced brasen 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 the LORD.
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.
1 Then said H559 the LORD H3068 unto me, Though Moses H4872 and Samuel H8050 stood H5975 before H6440 me, yet my mind H5315 could not be toward this people: H5971 cast them out H7971 of my sight, H6440 and let them go forth. H3318
2 And it shall come to pass, if they say H559 unto thee, Whither shall we go forth? H3318 then thou shalt tell H559 them, Thus saith H559 the LORD; H3068 Such as are for death, H4194 to death; H4194 and such as are for the sword, H2719 to the sword; H2719 and such as are for the famine, H7458 to the famine; H7458 and such as are for the captivity, H7628 to the captivity. H7628
3 And I will appoint H6485 over them four H702 kinds, H4940 saith H5002 the LORD: H3068 the sword H2719 to slay, H2026 and the dogs H3611 to tear, H5498 and the fowls H5775 of the heaven, H8064 and the beasts H929 of the earth, H776 to devour H398 and destroy. H7843
4 And I will cause H5414 them to be removed H2189 H2113 into all kingdoms H4467 of the earth, H776 because H1558 of Manasseh H4519 the son H1121 of Hezekiah H3169 king H4428 of Judah, H3063 for that which he did H6213 in Jerusalem. H3389
5 For who shall have pity H2550 upon thee, O Jerusalem? H3389 or who shall bemoan H5110 thee? or who shall go aside H5493 to ask H7592 how thou doest? H7965
6 Thou hast forsaken H5203 me, saith H5002 the LORD, H3068 thou art gone H3212 backward: H268 therefore will I stretch out H5186 my hand H3027 against thee, and destroy H7843 thee; I am weary H3811 with repenting. H5162
7 And I will fan H2219 them with a fan H4214 in the gates H8179 of the land; H776 I will bereave H7921 them of children, I will destroy H6 my people, H5971 since they return H7725 not from their ways. H1870
8 Their widows H490 are increased H6105 to me above the sand H2344 of the seas: H3220 I have brought H935 upon them against the mother H517 of the young men H970 a spoiler H7703 at noonday: H6672 I have caused him to fall H5307 upon it suddenly, H6597 and terrors H928 upon the city. H5892
9 She that hath borne H3205 seven H7651 languisheth: H535 she hath given up H5301 the ghost; H5315 her sun H8121 is gone H935 down while it was yet day: H3119 H3117 she hath been ashamed H954 and confounded: H2659 and the residue H7611 of them will I deliver H5414 to the sword H2719 before H6440 their enemies, H341 saith H5002 the LORD. H3068
10 Woe H188 is me, my mother, H517 that thou hast borne H3205 me a man H376 of strife H7379 and a man H376 of contention H4066 to the whole earth! H776 I have neither lent on usury, H5383 nor men have lent to me on usury; H5383 yet every one of them doth curse H7043 me.
11 The LORD H3068 said, H559 Verily H3808 H518 it shall be well H2896 with thy remnant; H8281 H8293 verily H518 I will cause the enemy H341 to entreat H6293 thee well in the time H6256 of evil H7451 and in the time H6256 of affliction. H6869
12 Shall iron H1270 break H7489 the northern H6828 iron H1270 and the steel? H5178
13 Thy substance H2428 and thy treasures H214 will I give H5414 to the spoil H957 without price, H4242 and that for all thy sins, H2403 even in all thy borders. H1366
14 And I will make thee to pass H5674 with thine enemies H341 into a land H776 which thou knowest H3045 not: for a fire H784 is kindled H6919 in mine anger, H639 which shall burn H3344 upon you.
15 O LORD, H3068 thou knowest: H3045 remember H2142 me, and visit H6485 me, and revenge H5358 me of my persecutors; H7291 take me not away H3947 in thy longsuffering: H639 H750 know H3045 that for thy sake I have suffered H5375 rebuke. H2781
16 Thy words H1697 were found, H4672 and I did eat H398 them; and thy word H1697 was unto me the joy H8342 and rejoicing H8057 of mine heart: H3824 for I am called H7121 by thy name, H8034 O LORD H3068 God H430 of hosts. H6635
17 I sat H3427 not in the assembly H5475 of the mockers, H7832 nor rejoiced; H5937 I sat H3427 alone H910 because H6440 of thy hand: H3027 for thou hast filled H4390 me with indignation. H2195
18 Why is my pain H3511 perpetual, H5331 and my wound H4347 incurable, H605 which refuseth H3985 to be healed? H7495 wilt thou be altogether unto me as a liar, H391 and as waters H4325 that fail? H539
19 Therefore thus saith H559 the LORD, H3068 If thou return, H7725 then will I bring thee again, H7725 and thou shalt stand H5975 before H6440 me: and if thou take forth H3318 the precious H3368 from the vile, H2151 thou shalt be as my mouth: H6310 let them return H7725 unto thee; but return H7725 not thou unto them.
20 And I will make H5414 thee unto this people H5971 a fenced H1219 brasen H5178 wall: H2346 and they shall fight H3898 against thee, but they shall not prevail H3201 against thee: for I am with thee to save H3467 thee and to deliver H5337 thee, saith H5002 the LORD. H3068
21 And I will deliver H5337 thee out of the hand H3027 of the wicked, H7451 and I will redeem H6299 thee out of the hand H3709 of the terrible. H6184
1 Then 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.
2 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.
3 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 devour and to destroy.
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 that which he did in Jerusalem.
5 For who will have pity upon thee, O Jerusalem? or who will bemoan thee? or who will turn aside to ask of thy welfare?
6 Thou hast rejected me, saith Jehovah, thou art gone backward: therefore have I stretched out my hand against thee, and destroyed thee; I am weary with repenting.
7 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.
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 destroyer at noonday: I have caused anguish and terrors to fall upon her suddenly.
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 put to shame and confounded: and the residue of them will I deliver to the sword before their enemies, saith Jehovah.
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 not lent, neither have men lent to me; `yet' every one of them doth curse me.
11 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.
12 Can one break iron, even iron from the north, and brass?
13 Thy substance and thy treasures will I give for a spoil without price, and that for all thy sins, even in all thy borders.
14 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.
15 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.
16 Thy words were found, and I did eat them; and thy words were unto me a joy and the rejoicing of my heart: for I am called by thy name, O Jehovah, God of hosts.
17 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.
18 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?
19 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.
20 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.
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.
1 And Jehovah saith unto me: Though Moses and Samuel should stand before Me, My soul is not toward this people, Send from before My face, and they go out.
2 And it hath come to pass, when they say to thee, Whither do we go out? that thou hast said unto them, Thus said Jehovah: Those who `are' for death -- to death, And those who are for the sword, to the sword, And those who are for famine, to famine, And those who are for captivity, to captivity.
3 And I have appointed over them four kinds, an affirmation of Jehovah, The sword to slay, and the dogs to drag, And the fowl of the heavens, And the beast of the earth, to consume and to devour.
4 And I have given them for a trembling To all kingdoms of the earth, Because of Manasseh son of Hezekiah king of Judah, For that which he did in Jerusalem.
5 For who hath pity on thee, O Jerusalem? And who doth bemoan for thee? And who turneth aside to ask of thy welfare?
6 Thou -- thou hast left Me -- an affirmation of Jehovah, Backward thou goest, And I stretch out My hand against thee, And I destroy thee, I have been weary of repenting,
7 And I scatter them with a fan, in the gates the land, I bereaved, I have destroyed My people, From their ways they turned not back.
8 Its widows have been more to Me than the sand of the seas, I brought in to them -- against the mother -- A young man -- a spoiler -- at noon. I caused to fall upon her suddenly, wrath and trouble.
9 Languished hath the bearer of seven, She hath breathed out her spirit, Gone in hath her sun while yet day, It hath been ashamed and confounded, And their residue to the sword I give up before their enemies, An affirmation of Jehovah.
10 Wo to me, my mother, For thou hast borne me a man of strife, And a man of contention to all the land, I have not lent on usury, Nor have they lent on usury to me -- All of them are reviling me.
11 Jehovah said, Did I not direct thee for good? Did not I intercede for thee in a time of evil, And in a time of adversity, with the enemy?
12 Doth one break iron -- northern iron, and brass?
13 Thy strength and thy treasures For a prey I do give -- not for price, Even for all thy sins, and in all thy borders.
14 And I have caused thine enemies To pass over into the land -- Thou hast not known, For a fire hath been kindled in Mine anger, Against you it doth burn.
15 Thou, Thou hast known, O Jehovah, Remember me, and inspect me, And take vengeance for me of my pursuers, In Thy long-suffering take me not away, Know -- I have borne for Thee reproach.
16 Thy words have been found, and I eat them, And Thy word is to me for a joy, And for the rejoicing of my heart, For Thy name is called on me, O Jehovah, God of Hosts.
17 I have not sat in an assembly of deriders, Nor do I exult, because of thy hand, -- Alone I have sat, For `with' indignation Thou hast filled me.
18 Why hath my pain been perpetual? And my wound incurable? It hath refused to be healed, Thou art surely to me as a failing stream, Waters not stedfast.
19 Therefore, thus said Jehovah: If thou turnest back, then I bring thee back, Before Me thou dost stand, And if thou bringest out the precious from the vile, As My mouth thou art! They -- they turn back unto thee, And thou dost not turn back unto them.
20 And I have made thee to this people For a wall -- brazen -- fenced, And they have fought against thee, And they do not prevail against thee, For with thee `am' I to save thee, And to deliver thee -- an affirmation of Jehovah,
21 And I have delivered thee from the hand of evil doers, And I have ransomed thee From the hand of the terrible!
1 And Jehovah said unto me, Though Moses and Samuel stood before me, my soul [would] not [turn] toward this people. Send [them] out of my sight, and let them go forth.
2 And it shall come to pass, if 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.
3 For I will visit them with four kinds [of punishments], saith Jehovah: the sword to slay, and dogs to tear, and the fowl of the heavens, and the beasts of the earth, to devour and to destroy.
4 And I will give them over to be driven hither and thither amongst all the kingdoms of the earth, because of Manasseh the son of Hezekiah, king of Judah, for that which he did in Jerusalem.
5 For who shall have pity upon thee, Jerusalem? and who shall bemoan thee? and who shall turn aside to ask after thy welfare?
6 Thou hast cast me off, saith Jehovah, thou art gone backward; and I have stretched out my hand against thee, and will destroy thee: I am become weary of repenting.
7 And I will fan them with a fan in the gates of the land; I will bereave of children [and] destroy my people: they have not returned from their ways.
8 Their widows are increased to me more than the sand of the seas; I have brought upon them, against the mother of the young men, a spoiler at noonday; I have caused anguish and terror to fall upon her suddenly.
9 She that hath borne seven languisheth, she hath given up the ghost; her sun is gone down while it is yet day; she is put to shame and confounded. And the residue of them will I give up to the sword before their enemies, saith Jehovah.
10 Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole land! I have not lent on usury, nor have they lent to me on usury; [yet] every one of them doth curse me.
11 Jehovah said, Verily I will set thee free for [thy] good; verily I will cause the enemy to meet thee kindly in the time of evil and in the time of affliction.
12 Will iron break? iron from the north? and bronze?
13 Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, and in all thy borders;
14 and I will make [them] to pass with thine enemies into a land that thou knowest not: for a fire is kindled in mine anger; it shall burn upon you.
15 Jehovah, thou knowest: remember me, and visit me, and avenge me of my persecutors; in thy long-suffering take me not away: know that for thy sake I bear reproach.
16 Thy words were found, and I did eat them, and thy words were unto me the joy and rejoicing of my heart; for I am called by thy name, O Jehovah, God of hosts.
17 I sat not in the assembly of the mockers, nor exulted: I sat alone because of thy hand; for thou hast filled me with indignation.
18 Why is my pain perpetual, and my wound incurable? It refuseth to be healed. Wilt thou be altogether unto me as a treacherous [spring], [as] waters that fail?
19 Therefore thus saith Jehovah: If thou return, then will I bring thee again, 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 return not thou unto them.
20 And I will make thee unto this people a strong 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;
21 yea, I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.
1 Then said Yahweh 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.
2 It shall happen, when they tell you, Where shall we go forth? then you shall tell them, Thus says Yahweh: 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.
3 I will appoint over them four kinds, says Yahweh: the sword to kill, and the dogs to tear, and the birds of the sky, and the animals of the earth, to devour and to destroy.
4 I will cause them to be tossed back and forth among all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, king of Judah, for that which he did in Jerusalem.
5 For who will have pity on you, Jerusalem? or who will bemoan you? or who will turn aside to ask of your welfare?
6 You have rejected me, says Yahweh, you are gone backward: therefore have I stretched out my hand against you, and destroyed you; I am weary with repenting.
7 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 didn't return from their ways.
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.
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 disappointed and confounded: and the residue of them will I deliver to the sword before their enemies, says Yahweh.
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; [yet] everyone of them does curse me.
11 Yahweh said, Most assuredly I will strengthen you for good; most assuredly I will cause the enemy to make supplication to you in the time of evil and in the time of affliction.
12 Can one break iron, even iron from the north, and brass?
13 Your substance and your treasures will I give for a spoil without price, and that for all your sins, even in all your borders.
14 I will make [them] to pass with your enemies into a land which you don't know; for a fire is kindled in my anger, which shall burn on you.
15 Yahweh, you know; remember me, and visit me, and avenge me of my persecutors; don't take me away in your longsuffering: know that for your sake I have suffered reproach.
16 Your words were found, and I ate them; and your words were to me a joy and the rejoicing of my heart: for I am called by your name, Yahweh, God of hosts.
17 I didn't sit in the assembly of those who make merry, nor rejoiced; I sat alone because of your hand; for you have filled me with indignation.
18 Why is my pain perpetual, and my wound incurable, which refuses to be healed? will you indeed be to me as a deceitful [brook], as waters that fail?
19 Therefore thus says Yahweh, 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 shall be as my mouth: they shall return to you, but you shall not return to them.
20 I will make you to this people a fortified brazen wall; and they shall fight against you, but they shall not prevail against you; for I am with you to save you and to deliver you, says Yahweh.
21 I will deliver you out of the hand of the wicked, and I will redeem you out of the hand of the terrible.
1 Then the Lord said to me, Even if Moses and Samuel came before me, I would have no desire for this people: send them away from before me, and let them go.
2 And it will be, when they say to you, Where are we to go? then you are to say to them, The Lord has said, Such as are for death, to death; and such as are for the sword, to the sword; and such as are to be in need of food, to need of food; and such as are to be taken away prisoners, to be taken away.
3 And I will put over them four divisions, says the Lord: the sword causing death, dogs pulling the dead bodies about, and the birds of heaven, and the beasts of the earth to take their bodies for food and put an end to them.
4 And I will make them a cause of fear to all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, king of Judah, and what he did in Jerusalem.
5 For who will have pity on you, O Jerusalem? and who will have sorrow for you? or who will go out of his way to see how you are?
6 You have given me up, says the Lord, you have gone back: so my hand is stretched out against you for your destruction; I am tired of changing my purpose.
7 And I have sent a cleaning wind on them in the public places of the land; I have taken their children from them; I have given my people to destruction; they have not been turned from their ways.
8 I have let their widows be increased in number more than the sand of the seas: I have sent against them, against the mother and the young men, one who makes waste in the heat of the day, causing pain and fears to come on her suddenly.
9 The mother of seven is without strength; her spirit is gone from her, her sun has gone down while it is still day: she has been shamed and overcome: and the rest of them I will give up to the sword before their haters, says the Lord.
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.
11 ...
12 Is it possible for iron to be broken; even iron from the north, and brass?
13 I will give your wealth and your stores to your attackers, without a price, because of all your sins, even in every part of your land.
14 They will go away with your haters into a land which is strange to you: for my wrath is on fire with a flame which will be burning on you.
15 O Lord, you have knowledge: keep me in mind and come to my help, and give their right reward to those who are attacking me; take me not away, for you are slow to be angry: see how I have undergone shame because of you from all those who make little of your word;
16 But to me your word is a joy, making my heart glad; for I am named by your name, O Lord God of armies.
17 I did not take my seat among the band of those who are glad, and I had no joy; I kept by myself because of your hand; for you have made me full of wrath.
18 Why is my pain unending and my wound without hope of being made well? Sorrow is mine, for you are to me as a stream offering false hope and as waters which are not certain.
19 For this cause the Lord has said, If you will come back, then I will again let you take your place before me; and if you give out what is of value and not that which has no value, you will be as my mouth: let them come back to you, but do not go back to them.
20 And I will make you a strong wall of brass to this people; they will be fighting against you, but they will not overcome you: for I am with you to keep you safe, says the Lord.
21 I will keep you safe from the hands of the evil-doers, and I will give you salvation from the hands of the cruel ones.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Jeremiah 15
Commentary on Jeremiah 15 John Gill's Exposition of the Bible
INTRODUCTION TO JEREMIAH 15
This chapter contains the Lord's answer to the prophet's prayers, in which he declares himself inexorable, and had resolved on the ruin of the Jewish nation for their sins; the prophet's complaint of the hardships he endured, notwithstanding his sincerity and integrity; and the Lord's promise of protection and deliverance, in case of his continuance in the faithful discharge of his office. The Lord denies the request of the prophet, by observing, that if even Moses and Samuel had been the intercessors for the people, he would not have regarded them, being determined upon casting them out, and sending them away captive, Jeremiah 15:1, their punishment is declared, which was resolved on; some for death, or the pestilence; others for the sword; others for famine; and others for captivity; and others to be devoured by dogs, and fowls, and wild beasts, Jeremiah 15:2, the cause of which were their sins, particularly their idolatry in the times of Manasseh, Jeremiah 15:4, wherefore they should have no pity from men, nor would the Lord any more repent of the evil threatened, of which he was weary, because of their many backslidings, Jeremiah 15:5, which destruction, being determined, is illustrated by a description of the instrument of it; by the multitude of widows, and the distress of mothers bereaved of their children, Jeremiah 15:7 on which the prophet takes up a complaint of his being born for strife and contention, and of his being cursed by the people, though no usurer, Jeremiah 15:10, when he is comforted with a promise of being used well by the enemy, both he and his remnant, Jeremiah 15:11, but as for the people of the Jews in general, they would never be able to withstand the northern forces, the army of the Chaldeans; their riches and substance would be delivered into their hands, and their persons also be carried captive into a strange land, and the prophet along with them, because of their sins, and the wrath of God for them, Jeremiah 15:12, upon which the prophet prays to the Lord, who knew him, that he would remember and visit him, and avenge him of his persecutors, and not take him away in his longsuffering; he urges, that he had suffered rebuke and reproach for his sake; that he was called by him to his office, which he had cheerfully entered on; he had his mission, commission, and message, from him, which he received with the greatest pleasure, signified by eating his words with joy; and that he had not associated himself with mockers and scoffers at religion and the word of God; and therefore expostulates why he should be put to so much pain, and be used as he was, Jeremiah 15:15, wherefore the Lord promises that, upon condition of doing his work faithfully, he should be preserved, protected, and delivered, Jeremiah 15:19.
Then said the Lord unto me,.... In answer to his expostulations and entreaties, Jeremiah 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 Matthew 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 Exodus 32:11 and of Samuel, see 1 Samuel 7:9 and of both, Psalm 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 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.
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 allF23T. Bab Bava Bathra, fol. 8. 2. .
And I will appoint over them four kinds, saith the Lord,.... Or four familiesF24ארבע משפחות "quatuor familias, sive cognationes", Vatablus, Tigurine version, Calvin. , 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"F25לסחוב "ad trahendum", Calvin, Pagninus, Montanus, Junius & Tremellius, Piscator, Schmidt; so Ben Melech, ; 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.
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"F26לזועה "in commotionem", Calvin, Junius & Tremellius, Piscator. ; 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"F1"In horrorem", Cocceius. ; 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 TalmudF2T. Bab. Sanhedrin, fol. 102. 2. , 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.
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?"F3לשאול לשלום לך "ad petendum de pace tua", Pagninus; "ad interrogandum te de paca tua", Piscator; "sive prosperitate tua", Junius & Tremellius. 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.
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.
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 waysF4מדרכיהם לא שבו "et tamen a viis suis non sunt reversi", V. L. Diodatus, Genevenses. ; 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.
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, 2 Chronicles 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"F5על אם בחור "contra metropolin, juvenem", Junius & Tremellius, De Dieu; "contra matrem", Piscator; "super matrem, juvenem", Cocceius. ; 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"F6עיר ובהלות "civitatem et terrores", Montanus; so Schmidt. ; the city was immediately filled with terrors at the appearance of Nebuchadnezzar and his army. R. Joseph Kimchi interprets it, "an army and terrors", from 1 Samuel 28:16, the Babylonian monarch, at the head of his army, which spread terrors where he came. Some render the word, from Daniel 4:13, "a watcher and terrors"F7"Vigilem, vel vigiles et terrores", Gataker; "vigilias et terrores", Coeceius. : meaning the Chaldean army, called watchers, Jeremiah 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 languageF8Ab "alteravit, mutavit et turbavit", Golius, Castel. Schindler. .
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 TalmudF9T. Bab. Gittin, fol. 88. 1. , 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 ZedekiahF11Vid. Jarchi & Abendana in loc. :
she hath given up the ghost; or, "blew out her soulF12נפחה נפשה "efflabit animam suam", Junius & Tremellius, Piscator; "exspiravit animam suam", Cocceius. "; 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 Amos 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.
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 1 Corinthians 4:12.
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"F13אם לא שרותך לטוב "si non absolvero te in bonum", Schmidt. Vid. De Dieu in loc. ; which accordingly was done, Jeremiah 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, Jeremiah 39:11, or, "verily I will", or, "shall I not entreat the enemy for thee?"F14אם לוא הפגעתי בך "sed faciam hostem occurrere tibi", Calvin: "annon intervenirem pro te apud inimicum?" Junius & Tremellius; "nisi interveniam pro te apud inimicum", Piscator. 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, Jeremiah 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 people carrying captive.
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, Jeremiah 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.
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:
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.
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 enemiesF15והעדתי "et servire faciam". , 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"F16"Et adducam inimicos tuos de terra quam nescis", V. L. "et transire faciam hostes tuos per terram quam nescis", De Dieu; so Cocceius. ; 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.
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;'
and De Dieu proposes such a rendering of the words, "to thy longsuffering do not bring me"F17אל לארך אפך תפחני "ne ad longanimitatem tuam adduc me", De Dieu; "nec me capias ad dilationem irae tua", Gussetius. ; 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.
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 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.
I sat not in the assembly of the mockers, nor rejoiced,.... With them, the mockers; or, "those that make merry"F18משחקים "ludentium", V. L. Pagninus, Montanus, Cocceius; "jocantium", Vatablus; "hilaria agentium", Gataker. ; as the word is rendered in Jeremiah 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:
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.'
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 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.
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 theeF19אשיבך "restituam te", Tigurine version. "; 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 Jeremiah 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, Ezekiel 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,
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, Jeremiah 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 Matthew 28:20.
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"F20עריצים "violentorum", Junius & Tremellius, Piscator, Cocceius, Schmidt; "fortium", V. L. , and mighty; that were stronger than he, that would use him with violence, and inject terror into him.