About Jeremiah

Jeremiah warned Judah of coming judgment for 40 years, yet proclaimed the hope of a new covenant.

Author: JeremiahWritten: c. 627-580 BCReading time: ~3 minVerses: 21
JudgmentNew CovenantRepentanceSufferingFaithfulnessHope

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King James Version

Jeremiah 15

21 verses with commentary

The Lord Will Not Relent

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.

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This verse opens with a shocking divine declaration: 'Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people.' Moses and Samuel were Israel's greatest intercessors—Moses turned aside God's wrath after the golden calf (Exodus 32:11-14) and at Kadesh-Barnea (Numbers 14:13-20); Samuel's intercession was legendary (1 Samuel 7:5-9, 12:19-25). Yet even their combined intercession could not avert this judgment. 'Cast them out of my sight, and let them go forth.' The Hebrew shalach me'al panai (שַׁלַּח מֵעַל פָּנַי, send away from my presence) indicates complete dismissal—exile from God's protective presence. When the greatest intercessors cannot prevail, judgment is fixed.

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.

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This verse specifies judgment's forms: '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.' Four destinies await: death (by disease), sword (military violence), famine (siege starvation), and captivity (exile). The rhetorical question 'where shall we go?' receives devastating answer—every direction leads to judgment. The repetitive structure emphasizes inevitability: those destined for each fate will receive it. No escape exists.

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. kinds: Heb. families

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This verse announces four kinds of destroyers: '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.' The Hebrew arba mishpachoth (אַרְבַּע מִשְׁפָּחוֹת, four families/kinds) are agents of destruction. The 'sword' (cherev) represents human enemies; 'dogs' (kelavim) are scavenging wild dogs; 'fowls' (oph hashamayim) are carrion birds; 'beasts' (behemoth ha'arets) are wild animals. The image is of unburied dead devoured by scavengers—ultimate dishonor, ultimate desolation. Bodies left unburied violates covenant blessing (Deuteronomy 28:26).

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. cause: Heb. give them for a removing

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This verse identifies the cause: '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.' The Hebrew za'avah (זַעֲוָה, horror, trembling object) describes Israel becoming something that horrifies observers. 'Because of Manasseh' names the specific king whose sins sealed Judah's fate. 2 Kings 21:1-18 catalogs Manasseh's abominations: rebuilding high places, Baal altars, Asherah poles, astral worship, child sacrifice in Hinnom Valley, sorcery, and filling Jerusalem with innocent blood. His fifty-five-year reign institutionalized apostasy beyond reversal.

For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest? how: Heb. of thy peace?

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This verse expresses divine disengagement: 'For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask of thy welfare?' Three rhetorical questions expect answer 'no one.' 'Pity' (chamal, חָמַל) is tender compassion; 'bemoan' (nud, נוּד) is to shake the head in sympathy; 'ask of welfare' (sha'al leshalom) is standard greeting inquiry. Jerusalem will find no sympathy, no mourning, no concerned inquiry. The isolation is complete—friends and allies abandon the judged city. Even God, who expressed such grief in 12:7-13, now announces Jerusalem's abandonment by all.

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.

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This verse expresses divine exhaustion: '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.' 'Forsaken me' (natash, נָטַשׁ) indicates abandonment; 'gone backward' (achar, אָחוֹר) describes retreat from relationship. God's response: 'stretch out my hand' (natah yad) for destruction. The stunning phrase 'I am weary with repenting' (nil'ethi hinachem, נִלְאֵיתִי הִנָּחֵם) indicates divine exhaustion with relenting from judgment. God has repeatedly held back punishment, but patience has ended. The divine reluctance to judge, expressed throughout prophetic literature, finally yields to exhausted necessity.

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. children: or, whatsoever is dear

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This verse describes comprehensive judgment: '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.' 'Fan with a fan' (zaritim bemizreh) uses winnowing imagery—separating chaff from grain, scattering the worthless. 'In the gates of the land' suggests border locations where enemies enter. 'Bereave of children' (shakkaltim) describes loss of the next generation—the future eliminated. 'They return not from their ways' reiterates the persistent refusal to repent (shuv) that justifies judgment.

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. the mother: or, the mother city a young man spoiling, etc, or, the mother and the young men

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This verse quantifies widow suffering: 'Their widows are increased to me above the sand of the seas.' The Hebrew rabbu (רַבּוּ, increased, multiplied) with 'above the sand of the seas' (mechol yammim) indicates innumerable widows—mass male mortality in warfare. 'I have brought upon them against the mother of the young men a spoiler at noonday.' The 'mother' (em bachur) represents families losing their young men. 'Spoiler at noonday' (shodded batsohorayim) indicates attack in broad daylight—no hiding, no escape, no night protection. 'I have caused him to fall upon it suddenly, and terrors upon the city.' Sudden (pitom) attack brings terror (behaloth). The psychological impact of sudden destruction compounds physical devastation.

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.

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This verse describes maternal devastation: 'She that hath borne seven languisheth: she hath given up the ghost; her sun is gone down while it was yet day.' A woman who bore seven children—symbol of complete blessing (Ruth 4:15, 1 Samuel 2:5)—now 'languishes' (amlela). 'Given up the ghost' (naphcha nafshah) means she has expired—mother dies after children. 'Her sun is gone down while yet day'—premature end, life cut short when it should continue. 'She hath been ashamed and confounded' (boshah vechaphera). 'And the residue of them will I deliver to the sword before their enemies, saith the LORD.' Any survivors face further sword judgment. The imagery is of complete family destruction—mothers and children, blessing reversed to curse.

Jeremiah's Complaint

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.

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This verse begins Jeremiah's personal lament: 'Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth!' The Hebrew oi li (אוֹי לִי, woe to me) opens personal complaint. 'Man of strife' (ish riv) and 'man of contention' (ish madon) describe his experience as constant conflict. 'To the whole earth' (lekhol ha'arets) indicates universal opposition. 'I have neither lent on usury, nor men have lent to me on usury; yet every one of them doth curse me.' Jeremiah protests his innocence—he hasn't created economic conflict through usury (common source of strife), yet everyone curses him. His suffering is for proclaiming truth, not for personal wrongdoing.

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. cause: or, intreat the enemy for thee

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God responds to Jeremiah's complaint (15:10): '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.' The promise is specific: Jeremiah will survive and even be treated well by conquering forces. The word 'remnant' can mean either Jeremiah's remaining days or those he influences. This promise was literally fulfilled when Babylon treated Jeremiah with respect (Jeremiah 39:11-14; 40:1-6). This demonstrates God's particular care for His faithful servants even amid general judgment. The phrase 'time of evil and affliction' acknowledges coming hardship but promises preservation.

Shall iron break the northern iron and the steel?

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A rhetorical question emphasizing impossibility: 'Shall iron break the northern iron and the steel?' The 'northern iron' refers to Babylon—superior in strength like high-quality iron from the north. Regular iron (Judah) cannot break northern iron (Babylon). This illustrates that Judah cannot resist Babylon's invasion through military means. The underlying message: God has ordained this judgment; resistance is futile. This drives home Reformed theology's emphasis on God's absolute sovereignty over nations and historical events. When God decrees judgment through a nation, opposing it is like trying to break superior metal with inferior.

Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders.

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The prophecy of comprehensive loss: 'Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders.' Total economic devastation is prophesied: substance and treasures taken 'without price' (meaning not through fair commerce but plunder). The reason: 'for all thy sins'—comprehensive sin brings comprehensive loss. The phrase 'in all thy borders' indicates no region escapes. This fulfills covenant curses where disobedience leads to foreigners consuming what you produced (Deuteronomy 28:33). The Reformed understanding sees this as demonstrating that material blessings are covenant gifts that can be forfeited through unfaithfulness.

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.

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The consequence continues: '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.' Exile to unknown lands is threatened. The phrase 'pass with thine enemies' depicts deportation as captives. The destination—'a land which thou knowest not'—emphasizes the disorientation and trauma of forced relocation. The cause: 'a fire is kindled in mine anger.' God's wrath is active, burning against them. This anthropomorphic language ('kindled,' 'burn') emphasizes divine judgment's intensity. The Reformed doctrine of God's wrath sees it as His settled, righteous opposition to sin—not emotional instability but holy hatred of evil.

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.

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This verse expresses Jeremiah's complaint about suffering: 'O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors.' The Hebrew yada'ta (יָדַעְתָּ, thou knowest) appeals to divine omniscience—God sees Jeremiah's faithful suffering. 'Remember' (zakhar), 'visit' (paqad), and 'revenge' (naqam) request divine attention, action, and vindication against persecutors. 'Take me not away in thy longsuffering: know that for thy sake I have suffered rebuke.' 'Longsuffering' (erekh appekha, your slowness to anger) refers to God's patience with Jeremiah's enemies—the prophet asks not to be destroyed while waiting for God to judge his oppressors. 'For thy sake' (alekha) emphasizes that his suffering comes from proclaiming God's word, not personal fault.

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. I am: Heb. thy name is called upon me

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This verse describes the joy of receiving God's word: 'Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart.' The Hebrew matsa (מָצָא, found) and akal (אָכַל, eat) picture discovering and consuming Scripture as nourishment. 'Joy' (sason) and 'rejoicing' (simchah) of heart describes the initial delight of divine revelation. 'For I am called by thy name, O LORD God of hosts.' Being 'called by thy name' (niqra shimkha alai) indicates identification, belonging, ownership—Jeremiah bears God's name as His prophet. Despite suffering, the prophet recalls his calling's joy. This verse grounds the lament in genuine relationship with God.

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.

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Jeremiah returns to complaint/prayer: 'O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors.' The appeal 'thou knowest' assumes God's omniscience of Jeremiah's suffering. Three requests: 'remember me' (don't forget my plight), 'visit me' (intervene on my behalf), 'revenge me of my persecutors' (execute justice). The plea 'take me not away in thy longsuffering' asks that God's patience with persecutors not result in Jeremiah's death before vindication. The final appeal: 'know that for thy sake I have suffered rebuke.' Jeremiah's suffering comes from faithful service, not personal sin. This imprecatory prayer seeks God's justice against those opposing His word.

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? fail: Heb. be not sure?

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Jeremiah describes his relationship to God's word: '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.' The metaphor 'I did eat them' depicts thorough internalization of Scripture (cf. Ezekiel 3:1-3; Revelation 10:9-10). Despite the harsh content of his prophetic message, God's word brought 'joy and rejoicing' to Jeremiah's heart. The reason: identity—'I am called by thy name.' Being identified with God brings joy even when the message brings persecution. This reflects the Reformed high view of Scripture as spiritually nourishing and joy-producing despite its often difficult content.

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.

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Jeremiah protests his isolation: '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.' His separation from 'mockers' was deliberate—faithfulness to God necessitated separation from the ungodly. The phrase 'I sat alone' describes the loneliness of prophetic ministry. The cause: 'thy hand'—God's calling isolated him. Being 'filled with indignation' means carrying God's righteous anger against sin, making fellowship with sin-celebrating people impossible. This illustrates the cost of holiness: separation from worldly companionship. The Reformed tradition values this holy separation while guarding against pharisaical isolation.

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.

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Jeremiah's anguish deepens: '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?' The questions express profound suffering: perpetual pain, incurable wounds, refusal of healing. The bold accusation—will God be 'as a liar, and as waters that fail'—protests apparent unfulfillment of God's promises of protection. This represents the darkest point of Jeremiah's complaint, where circumstances seem to contradict God's character. The 'waters that fail' metaphor describes wadis (intermittent streams) that dry up when most needed. Jeremiah feels God has proven unreliable like a seasonal stream.

And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.

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God responds to Jeremiah's complaint: '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.' The condition 'if thou return' doesn't mean Jeremiah had apostatized but that he needed to return to proper spiritual perspective. The promise: restoration to prophetic ministry ('stand before me'). The second condition: 'take forth the precious from the vile'—separate valuable truth from worthless complaint or discouragement. Then he'll be 'as my mouth'—God's spokesman. This shows even faithful servants need recalibration when discouragement distorts perspective.

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