TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 15:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
We scarcely find any where more pathetic expressions of divine wrath against a provoking people than we have here in these verses. The prophet had prayed earnestly for them, and found some among them to join with him; and yet not so much as a reprieve was gained, nor the least mitigation of the judgment; but this answer is given to the prophet's prayers, that the decree had gone forth, was irreversible, and would shortly be executed. Observe here,
I.What the sin was upon which this severe sentence was grounded.
1.It is in remembrance of a former iniquity; it is because of Manasseh, for that which he did in Jerusalem, Jer 15:4. What that was we are told, and that it was for it that Jerusalem was destroyed, Kg2 24:3, Kg2 24:4. It was for his idolatry, and the innocent blood which he shed, which the Lord would not pardon. He is called the son of Hezekiah because his relation to so good a father was a great aggravation of his sin, so far was it from being an excuse of it. The greatest part of a generation was worn off since Manasseh's time, yet his sin is brought into the account; as in Jerusalem's last ruin God brought upon it all the righteous blood shed on the earth, to show how heavy the guilt of blood will light and lie somewhere, sooner or later, and that reprieves are not pardons.
2.It is in consideration of their present impenitence. See how their sin is described (Jer 15:6): "Thou hast forsaken me, my service and thy duty to me; thou hast gone backward into the ways of contradiction, art become the reverse of what thou shouldst have been and of what God by his law would have led thee forward to." See how the impenitence is described (Jer 15:7): They return not from their ways, the ways of their own hearts, into the ways of God's commandments again. There is mercy for those who have turned aside if they will return; but what favour can those expect that persist in their apostasy?
II.What the sentence is. It is such as denotes no less than an utter ruin.
1.God himself abandons and abhors them: My mind cannot be towards them. How can it be thought that the holy God should have any remaining complacency in those that have such a rooted antipathy to him? It is not in a passion, but with a just and holy indignation, that he says, "Cast them out of my sight, as that which is in the highest degree odious and offensive, and let them go forth, for I will be troubled with them no more."
2.He will not admit any intercession to be made for them (Jer 15:1): "Though Moses and Samuel stood before me, by prayer or sacrifice to reconcile me to them, yet I could not be prevailed with to admit them into favour." Moses and Samuel were two as great favourites of Heaven as ever were the blessings of this earth, and were particularly famed for the success of their mediation between God and his offending people; many a time they would have been destroyed if Moses had not stood before him in the breach; and to Samuel's prayers they owed their lives (Sa1 12:19); yet even their intercessions should not prevail, no, not though they were now in a state of perfection, much less Jeremiah's who was now a man subject to like passions as others. The putting of this as a case, Though they should stand before me, supposes that they do not, and is an intimation that saints in heaven are not intercessors for saints on earth. It is the prerogative of the Eternal Word to be the only Mediator in the other world, whatever Moses, and Samuel, and others were in this.
3.He condemns them all to one destroying judgment or other. When God casts them out of his presence, whither shall they go forth? Jer 15:2. Certainly nowhere to be safe or easy, but to be met by one judgment while they are pursued by another, till they find themselves surrounded with mischiefs on all hands, so that they cannot escape; Such as are for death to death. By death here is meant the pestilence (Rev 6:8), for it is death without visible means. Such as are for death to death, or for the sword to the sword; every man shall perish in that way that God has appointed: the law that appoints the malefactor's death determines what death he shall die. Or, He that is by his own choice for this judgment, let him take it, or for that, let him take it, but by the one or the other they shall all fall and none shall escape. It is a choice like that which David was put to, and was thereby put into a great strait, Sa2 24:14. Captivity is mentioned last, some think, because the sorest judgment of all, it being both a complication and continuance of miseries. That of the sword is again repeated (Jer 15:3), and is made the first of another four frightful set of destroyers, which God will appoint over them, as officers over the soldiers, to do what they please with them. As those that escape the sword shall be cut off by pestilence, famine, or captivity, so those that fall by the sword shall be cut off by divine vengeance, which pursues sinners on the other side death; there shall be dogs to tear in the field to devour. And, if there be any that think to outrun justice, they shall be made the most public monuments of it: They shall be removed into all kingdoms of the earth (Jer 15:4), like Cain, who, that he might be made a spectacle of horror to all, became a fugitive and a vagabond in the earth.
4.They shall fall without being relieved. Who can do any thing to help them? for (1.) God, even their own God (so he had been) appears against them: I will stretch out my hand against thee, which denotes a deliberate determined stroke, which will reach far and wound deeply. I am weary with repenting (Jer 15:6); it is a strange expression; they had behaved so provokingly, especially by their treacherous professions of repentance, that they had put even infinite patience itself to the stretch. God had often turned away his wrath when it was ready to break forth against them; but now he will grant no more reprieves. Miserable is the case of those who have sinned so long against God's mercy that at length they have sinned it away. (2.) Their own country expels them, and is ready to spue them out, as it had done the Canaanites that were before them; for so it was threatened (Lev 18:28): I will fan them with a fan in the gates of the land, in their own gates, through which they shall be scattered, or into the gates of the earth, into the cities of all the nations about them, Jer 15:7. (3.) Their own children, that should assist them when they speak with the enemy in the gate, shall be cut off from them: I will bereave them of children, so that they shall have little hopes that the next generation will retrieve their affairs, for I will destroy my people; and, when the inhabitants are slain, the land will soon be desolate. This melancholy article is enlarged upon, Jer 15:8, Jer 15:9, where we have, [1.] The destroyer brought upon them. When God has bloody work to do he will find out bloody instruments to do it with. Nebuchadnezzar is here called a spoiler at noon-day, not a thief in the night, that is afraid of being discovered, but one that without fear shall break through and destroy all the fences of rights and properties, and this in the face of the sun and in defiance of its light: I have brought against the mother a young man, a spoiler (so some read it); for Nebuchadnezzar, when he first invaded Judah, was but a young man, in the first year of his reign. We read it, I have brought upon them, even against the mother of the young men, a spoiler, that is, against Jerusalem, a mother city, that had a very numerous family of young men: or that invasion was in a particular manner terrible to those mothers who had many sons fit for war, who must now hazard their lives in the high places of the field, and, being an unequal match for the enemy, would be likely to fall there, to the inexpressible grief of their poor mothers, who had nursed them up with a great deal of tenderness. The same God that brought the spoiler upon them caused him to fall upon it, that is, upon the spoil delivered to him, suddenly and by surprise; and then terrors came upon the city. the original is very abrupt - the city and terrors. O the city! what a consternation will it then be in! O the terrors that shall then seize it! Then the city and terrors shall be brought together, that seemed at a distance from each other. I will cause to fall suddenly upon her (upon Jerusalem) a watcher and terrors; so Mr. Gataker reads it, for the word is used for a watcher (Dan 4:13, Dan 4:23), and the Chaldean soldiers were called watchers, Jer 4:16. [2.] The destruction made by this destroyer. A dreadful slaughter is here described. First, The wives are deprived of their husbands: Their widows are increased above the sand of the seas, so numerous have they now grown. It was promised that the men of Israel (for those only were numbered) should be as the sand of the sea for multitude; but now they shall be all cut off, and their widows shall be so. But observe, God says, They are increased to me. Though the husbands were cut off by the sword of his justice, their poor widows were gathered in the arms of his mercy, who has taken it among the titles of his honour to be the God of the widows. Widows are said to be taken into the number, the number of those whom God has a particular compassion and concern for. Secondly, The parents are deprived of their children: She that has borne seven sons, whom she expected to be the support and joy of her age, now languishes, when she has seen them all cut off by the sword in one day, who had been many years her burden and care. She that had many children has waxed feeble, Sa1 2:5. See what uncertain comforts children are; and let us therefore rejoice in them as though we rejoiced not. When the children are slain the mother gives up the ghost, for her life was bound up in theirs: Her sun has gone down while it was yet day; she is bereaved of all her comforts just when she thought herself in the midst of the enjoyment of them. She is now ashamed and confounded to think how proud she was of her sons, how fond of them, and how much she promised herself from them. Some understand, by this languishing mother, Jerusalem lamenting the death of her inhabitants as passionately as ever poor mother bewailed her children. Many are cut off already, and the residue of them, who have yet escaped, and, as was hoped, were reserved to be the seed of another generation, even these will I deliver to the sword before their enemies (as the condemned malefactor is delivered to the sheriff to be executed), saith the Lord, the Judge of heaven and earth, who, we are sure, herein judges according to truth, though the judgment seem severe.
5.They shall fall without being pitied (Jer 15:5): "For who shall have pity on thee, O Jerusalem? When thy God has cast thee out of his sight, and his compassions fail and are shut up from thee, neither thy enemies nor thy friends shall have any compassion for thee. They shall have no sympathy with thee; they shall not bemoan thee nor be sorry for thee; they shall have no concern for thee, shall not go a step out of their way to ask how thou dost." For,
(1.)Their friends, who were expected to do these friendly offices, were all involved with them in the calamities, and had enough to do to bemoan themselves.
(2.)It was plain to all their neighbours that they had brought all this misery upon themselves by their obstinacy in sin, and that they might easily have prevented it by repentance and reformation, which they were often in vain called to; and therefore who can pity them? O Israel! thou hast destroyed thyself. Those will perish for ever unpitied that might have been saved upon such easy terms and would not.
(3.)God will thus complete their misery. He will set their acquaintance, as he did Job's at a distance from them; and his hand, his righteous hand, is to be acknowledged in all the unkindnesses of our friends, as well as in all the injuries done us by our foes.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Chapter 15, Verse 1) And the Lord said to me: If Moses and Samuel stood before me (or against me), my soul would not be for this people. For we read that these men resisted the anger of the Lord for the people and turned away the impending judgment. Although, he says, if they were to stand, either in my presence or against me, to whom God said: Let me alone, and I will destroy this people (Exodus 32:10): yet I will not listen, because the sins of the guilty people have been completed.
Drive them (or send them away) from my presence, and let them depart. Sinners do not depart from God by place, but by will: although we read that both Adam and Cain were driven away from the presence of God (Gen. III and VIII).
Hence the Truth says: "When you stand to pray, forgive if you have anything in your hearts." We show the virtue of forgiveness more clearly if we bring forward one testimony from the Old Testament. Certainly when Judea had offended the justice of its Creator through its demanding sins, the Lord, forbidding His prophet from prayer, says: "Do not take up praise and prayer for them. If Moses and Samuel stood before me, my soul would not be toward this people." What is it that, with so many fathers passed over and left aside, Moses and Samuel alone are brought forward, whose wondrous power of obtaining is shown, while even they are said to be unable to intercede? As if the Lord were saying openly: I do not even hear those whom I by no means despise on account of the great merit of their petition. What then is it that Moses and Samuel are preferred to the other fathers in petition, except that these two alone in the entire sequence of the Old Testament are read to have prayed even for their enemies? One is assailed with stones by the people, and yet he entreats the Lord for the one who stoned him; the other is cast down from leadership, and yet when asked to pray, he confesses saying: "Far be this sin from me against the Lord, that I should cease to pray for you." "If Moses and Samuel stood before me, my soul would not be toward this people." As if He were saying openly: I do not even now hear those on behalf of friends, whom I know by the merit of their great virtue to pray even for enemies. Therefore the power of true prayer is the loftiness of charity. And then each person obtains what he rightly asks, when his mind in petition is not darkened by hatred of an enemy.
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Summary
Jeremiah 15:1 delivers a profound and unyielding divine decree from the LORD to the prophet Jeremiah, unequivocally declaring the irreversible nature of God's judgment against the people of Judah. Despite the historical precedent of powerful intercessors like Moses and Samuel, God's settled resolve is firm: Judah's persistent and unrepentant rebellion has exhausted divine patience, leading to an absolute decree of expulsion and the complete withdrawal of His favor and protective presence. This verse serves as a stark testament to the profound consequences of hardened sin and the unwavering justice of a holy God.
Context
Literary Context
This verse serves as a pivotal and somber response to Jeremiah's earnest lament and intercession for Judah, detailed extensively in Jeremiah 14. The prophet had poured out his heart, acknowledging the people's sin while appealing to God's covenant faithfulness and His own glory. Jeremiah 15:1 shatters any lingering hope of reprieve, marking a definitive turning point where God declares the time for intercession has passed, and His decree of exile is immutable. It sets the tone for the remainder of Jeremiah 15, which graphically outlines the severe calamities awaiting Judah—death by sword, famine, pestilence, and captivity—thereby reinforcing the absolute finality of the judgment pronounced in this opening declaration. The divine word here underscores the tragic culmination of generations of covenant unfaithfulness.
Historical & Cultural Context
Jeremiah's prophetic ministry unfolded during the tumultuous twilight years of the Kingdom of Judah, a period characterized by profound political instability, pervasive spiritual apostasy, and the escalating threat of the burgeoning Babylonian Empire. Despite repeated and urgent warnings delivered through Jeremiah and other prophets, the people, their kings, and religious leaders largely remained entrenched in their idolatry, social injustice, and misguided reliance on fleeting political alliances rather than on the LORD. The explicit mention of Moses and Samuel is highly significant within this historical and cultural backdrop. Moses was revered as the great lawgiver and the preeminent intercessor who famously averted God's wrath after the golden calf incident (Exodus 32:11-14). Samuel was a pivotal prophet, judge, and priest whose intercession brought miraculous victory and deliverance for Israel (1 Samuel 7:5-9). By declaring that even these two iconic figures could not sway His decision, God emphatically underscores the unprecedented depth and pervasive nature of Judah's sin, highlighting the absolute necessity of the impending judgment as a direct and righteous consequence of their prolonged history of covenant breaking and spiritual defection.
Key Themes
The overarching theme conveyed in this verse is the Irreversible Divine Judgment upon a people who have persistently rebelled against their covenant God. God's declaration that His "mind could not be toward this people" signifies a complete and definitive withdrawal of divine favor, compassion, and protective presence, directly resulting from Judah's unrepentant sin and deep-seated idolatry, as foreshadowed in passages like 2 Kings 23:27. This powerfully highlights God's Holiness and Justice, demonstrating that while He is indeed merciful and slow to anger, there are indeed limits to His divine patience when His covenant is continually spurned and His commands flagrantly disregarded. Another crucial theme is the Limits of Intercession. While intercession is a powerful and divinely ordained means of appealing to God's mercy, this verse reveals that there comes a point where persistent, unrepentant sin and hardened hearts render even the most fervent and historically efficacious prayers for reprieve utterly ineffective. This does not diminish the power or importance of prayer in general, but rather underscores the profound seriousness of human rebellion and the unwavering nature of God's righteous character, which ultimately demands accountability. The stark command to "cast them out of my sight, and let them go forth" powerfully foreshadows the dire Consequences of Persistent Rebellion, specifically the impending Babylonian exile, where Judah would be forcibly removed from their cherished land and face severe suffering and dispersion.
Exposition and Analysis
Key Word Analysis
"the self-Existent or Eternal; Jehovah, Jewish national name of God." The use of this sacred, covenantal name emphasizes that the speaker is the eternal, unchanging, and sovereign God of Israel, the ultimate authority who established the covenant with His people. This underscores that the decree is not arbitrary but flows from the very character and being of the God who is faithful to His promises, even as He acts in righteous judgment against their profound breach.
"properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental); ...soul, life, self." In this context, "my mind" (KJV) or "my soul" conveys the deepest part of God's being, His innermost will, His affections, and His settled resolve. It signifies that His decision is not a fleeting emotion or a momentary burst of anger, but a profound, absolute, and sorrowful turning away from favor towards Judah, indicating a complete and final disinclination to show them mercy or protection any longer.
"a primitive root; to send away, for, or out (in a great variety of applications)." This imperative verb denotes a forceful expulsion, a definitive act of banishment and removal. It is a command for their immediate and irreversible removal, signaling the end of God's protective presence and covenantal blessing among them in their land, directly pointing to the impending Babylonian exile and the scattering of the people from their inheritance.
Verse Breakdown
"Then said the LORD unto me"
This opening phrase immediately establishes the divine origin and the absolute authority of the message. It highlights Jeremiah's unique and solemn role as the direct recipient and faithful messenger of God's unvarnished word, emphasizing that this is not Jeremiah's personal opinion or lament, but a direct, undeniable revelation from the sovereign God of Israel.
"Though Moses and Samuel stood before me"
This clause employs a powerful rhetorical device, acknowledging the unparalleled historical and spiritual significance of Moses and Samuel as preeminent intercessors in Israel's history. It sets an impossibly high bar, implying that if even the prayers of such revered figures, who had previously swayed God's judgment and averted catastrophe, could not alter His decision in this instance, then the people's sin must be of an unprecedented, pervasive, and unforgivable magnitude.
"[yet] my mind [could] not [be] toward this people"
This is the core, devastating declaration of divine resolve. It signifies God's complete, final, and sorrowful withdrawal of favor, compassion, and protective regard from Judah. It indicates that the people's persistent rebellion, idolatry, and hardened hearts have reached a critical point of no return, where God's righteous character and holiness necessitate judgment over continued mercy for their unrepentant state.
"cast [them] out of my sight, and let them go forth"
This is God's direct and unmitigated command for their expulsion. "Out of my sight" implies a removal from His immediate, protective presence and watchful care, signifying a state of divine abandonment in terms of covenant blessing and security. "Let them go forth" is a definitive decree for their banishment, referring explicitly to the impending Babylonian exile, where they would be forcibly driven from their cherished land and scattered among foreign nations.
Literary Devices
Jeremiah 15:1 employs several powerful literary devices to convey its stark and unyielding message of divine judgment. Anthropomorphism is evident in phrases such as "my mind could not be toward this people" and "cast them out of my sight," attributing human-like faculties of will, emotion, and perception to God. This literary technique helps human readers to grasp the profound depth of God's settled resolve and His personal, sorrowful, yet firm involvement in the judgment. The mention of "Moses and Samuel" functions as a potent Allusion to their historical roles as powerful intercessors, while simultaneously serving as a form of Hyperbole or a Rhetorical Device. It is not that these figures were literally present and interceding at that moment, but rather that even if they were, their prayers would be ineffectual given the extreme and unrepentant hardening of Judah's heart. This serves to underscore the finality and immutability of God's decree, emphasizing that the situation has passed the point of no return. Furthermore, the use of the Imperative Mood in the commands "cast them out" and "let them go forth" highlights the absolute divine authority and the certainty of the impending judgment, leaving no room for doubt about the inevitable fate awaiting Judah.
Theological and Thematic Connections
Jeremiah 15:1 stands as a profound theological statement on the nature of God's justice, the severe consequences of persistent sin, and the sobering limits of even powerful intercession. It reveals a God who, while boundless in mercy and slow to anger, is also absolutely holy, righteous, and just, demanding accountability for covenant infidelity. This verse challenges any presumption upon God's grace, demonstrating unequivocally that there is a critical point where divine patience is exhausted, and judgment becomes a necessary and righteous expression of His unchanging character. It underscores that God's actions are never arbitrary but are always a just and sorrowful response to sustained rebellion and unrepentance, even when faced with the most fervent prayers. The severity and finality of the divine decree emphasize the profound breach of the covenant by Judah, necessitating a radical divine intervention to uphold God's righteousness, purify His people, and demonstrate His unwavering commitment to His own holy standards.
Reflection and Application
Jeremiah 15:1 serves as a timeless and deeply sobering warning for all generations, powerfully reminding us that God's grace, while boundless and unfathomable, is never to be presumed upon, nor is His holiness to be taken lightly. For individuals and communities today, this verse calls for a profound and searching introspection into the sincerity of our repentance and the consistency of our obedience to God's revealed will. It challenges us to honestly examine whether we are truly turning from sin with contrite hearts or merely offering superficial apologies while continuing in entrenched patterns of rebellion and spiritual apathy. Understanding that God's patience can indeed be exhausted should instill within us a profound reverence for His majestic character and a greater urgency to respond wholeheartedly to His gracious calls to righteousness. While we are perpetually encouraged to intercede fervently for others, this passage also imparts wisdom in prayer, reminding us that true spiritual transformation ultimately requires a responsive and repentant heart on the part of those for whom we pray. It compels us to live lives that genuinely honor God's holiness and justice, recognizing that authentic faith is demonstrated through a life of sincere repentance, faithful obedience, and a humble acknowledgment of His absolute sovereignty.
Questions for Reflection
FAQ
Does this verse mean God changes His mind, or that He is unfeeling?
No, this verse does not imply that God changes His mind in a fickle or inconsistent manner, nor that He is unfeeling. Rather, it profoundly highlights the immutable nature of His righteous judgment when faced with persistent, unrepentant sin. The phrase "my mind could not be toward this people" (KJV) signifies a settled, divine resolve rooted in His unchanging character of holiness and justice. God's decision is a just and necessary response to Judah's prolonged rebellion and egregious covenant breaking, not a whimsical or arbitrary shift in disposition. It reflects His sorrowful but firm determination to uphold His righteous standards, even if it means withdrawing His favor and protection from a people He loves but who have utterly and continuously rejected Him. This is entirely consistent with God's unchanging nature as described in Malachi 3:6 and Numbers 23:19.
Why couldn't Moses and Samuel intercede successfully for Judah in this instance?
The mention of Moses and Samuel is a powerful rhetorical device, emphasizing the extreme depth of Judah's sin and the absolute finality of God's decree. It's not that these historical figures were literally present and interceding for Judah at that precise moment, but rather that even if they were, with all their past intercessory power (as vividly seen in Exodus 32:11-14 and 1 Samuel 7:5-9), God's mind would remain fixed. Their past successes were often tied to a context where the people, though sinful, showed some capacity for repentance or where God's long-suffering mercy was still in full operation for the sake of His covenant. By Jeremiah's time, Judah's sin had become so entrenched, their hearts so hardened, and their rebellion so persistent that they had passed a critical point of no return. God's justice demanded action, and even the most powerful intercession could not avert the inevitable consequences of their unrepentant state, as also powerfully illustrated in Ezekiel 14:14.
Christ-Centered Fulfillment
Jeremiah 15:1, with its stark declaration of God's unyielding judgment and the sobering limits of human intercession, powerfully foreshadows humanity's ultimate need for a perfect Intercessor and a definitive, once-for-all solution to the pervasive problem of sin. The inability of even Moses and Samuel, the most revered intercessors in Israel's history, to sway God's settled mind highlights the profound depth of human sin and the absolute nature of God's holiness, which demands a perfect and complete atonement. In Christ, we find the one who perfectly fulfills the role of the ultimate Intercessor, not merely standing before God, but eternally sitting at His right hand, making continuous intercession for His redeemed people (Hebrews 7:25). Unlike the Old Testament figures, Christ's intercession is not based on human merit or temporary sacrifices, but on His perfect, once-for-all sacrifice, which fully satisfied God's righteous demands for sin (Hebrews 9:12). Where Judah faced the devastating reality of expulsion from God's protective sight due to their rebellion, believers in Christ are miraculously brought into God's very presence, fully reconciled through the precious blood of the Lamb (Ephesians 2:13). The terrifying judgment "cast them out of my sight" finds its glorious reversal for all who trust in Jesus, who bore the full weight of God's wrath and judgment on the cross, so that we might never be cast out, but rather eternally welcomed into His presence (2 Corinthians 5:21). Thus, Jeremiah 15:1, while a message of severe judgment, implicitly points to the glorious and redemptive mercy found in the New Covenant established through Christ, where God's mind is eternally and lovingly "toward" all who are found in Him (Hebrews 8:12).