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Commentary on Jeremiah 15 verses 10–14
Jeremiah has now returned from his public work and retired into his closet; what passed between him and his God there we have an account of in these and the following verses, which he published afterwards, to affect the people with the weight and importance of his messages to them. Here is,
I. The complaint which the prophet makes to God of the many discouragements he met with in his work, Jer 15:10.
1.He met with a great deal of contradiction and opposition. He was a man of strife and contention to the whole land (so it might be read, rather than to the whole earth, for his business lay only in that land); both city and country quarrelled with him, and set themselves against him, and said and did all they could to thwart him. He was a peaceable man, gave no provocation to any, nor was apt to resent the provocations given him, and yet a man of strife, not a man striving, but a man striven with; he was for peace, but, when he spoke, they were for war. And, whatever they pretended, that which was the real cause of their quarrels with him was his faithfulness to God and to their souls. He showed them their sins that were working their ruin, and put them into a way to prevent that ruin, which was the greatest kindness he could do them; and yet this was it for which they were incensed against him and looked upon him as their enemy. Even the prince of peace himself was thus a man of strife, a sign spoken against, continually enduring the contradiction of sinners against himself. And the gospel of peace brings division, even to fire and sword, Mat 10:34, Mat 10:35; Luk 12:49, Luk 12:51. Now this made Jeremiah very uneasy, even to a degree of impatience. He cried out, Woe is me, my mother, that thou hast borne me, as if it were his mother's fault that she bore him, and he had better never have been born than be born to such an uncomfortable life; nay, he is angry that she had borne him a man of strife, as if he had been fatally determined to this by the stars that were in the ascendant at his birth. If he had any meaning of this kind, doubtless it was very much his infirmity; we rather hope it was intended for no more than a pathetic lamentation of his own case. Note, (1.) Even those who are most quiet and peaceable, if they serve God faithfully, are often made men of strife. We can but follow peace; we have the making only of one side of the bargain, and therefore can but, as much as in us lies, live peaceably. (2.) It is very uncomfortable to those who are of a peaceable disposition to live among those who are continually picking quarrels with them. (3.) Yet, if we cannot live so peaceably as we desire with our neighbours, we must not be so disturbed at it as thereby to lose the repose of our own minds and put ourselves upon the fret.
2.He met with a great deal of contempt, contumely, and reproach. They every one of them cursed him; they branded him as a turbulent factious man, as an incendiary and a sower of discord and sedition. They ought to have blessed him, and to have blessed God for him; but they had arrived at such a pitch of enmity against God and his word that for his sake they cursed his messenger, spoke ill of him, wished ill to him, did all they could to make him odious. They all did so; he had scarcely one friend in Judah or Jerusalem that would give him a good word. Note, It is often the lot of the best of men to have the worst of characters ascribed to them. So persecuted they the prophets. But one would be apt to suspect that surely Jeremiah had given them some provocation, else he could not have lost himself thus: no, not the least: I have neither lent money nor borrowed money, have been neither creditor nor debtor; for so general is the signification of the words here. (1.) It is implied here that those who deal much in the business of this world are often involved thereby in strife and contention; meum et tuum - mine and thine are the great make-bates; lenders and borrowers sue and are sued, and great dealers often get a great deal of ill-will. (2.) it was an instance of Jeremiah's great prudence, and it is written for our learning, that, being called to be a prophet, he entangled not himself in the affairs of this life, but kept clear from them, that he might apply the more closely to the business of his profession and might not give the least shadow of suspicion that he aimed at secular advantages in it nor any occasion to his neighbours to contend with him. He put out no money, for he was no usurer, nor indeed had he any money to lend: he took up no money, for he was no purchaser, no merchant, no spendthrift. He was perfectly dead to this world and the things of it: a very little served to keep him, and we find (Jer 16:2) that he had neither wife nor children to keep. And yet, (3.) Though he behaved thus discreetly, and so as one would think should have gained him universal esteem, yet he lay under a general odium, through the iniquity of the times. Blessed be God, bad as things are with us, they are not so bad but that there are those with whom virtue has its praise; yet let not those who behave most prudently think it strange if they have not the respect and esteem they deserve. Marvel not, my brethren, if the world hate you.
II. The answer which God gave to this complaint. Though there was in it a mixture of passion and infirmity, yet God graciously took cognizance of it, because it was for his sake that the prophet suffered reproach. In this answer, 1. God assures him that he should weather the storm and be made easy at last, Jer 15:11. Though his neighbours quarrelled with him for what he did in the discharge of his office, yet God accepted him and promised to stand by him. It is in the original expressed in the form of an oath: "If I take not care of thee, let me never be counted faithful; verily it shall go well with thy remnant, with the remainder of thy life" (for so the word signifies); "the residue of thy days shall be more comfortable to thee than those hitherto have been." Thy end shall be good; so the Chaldee reads it. Note, It is a great and sufficient support to the people of God that, how troublesome soever their way may be, it shall be well with them in their latter end, Psa 37:37. They have still a remnant, a residue, something behind and left in reserve, which will be sufficient to counterbalance all their grievances, and the hope of it may serve to make them easy. It should seem that Jeremiah, besides the vexation that his people gave him, was uneasy at the apprehension he had of sharing largely in the public judgments which he foresaw coming; and, though he mentioned not this, God replied to his thought of it, as to Moses, Exo 4:19. Jeremiah thought, "If my friends are thus abusive to me, what will my enemies be?" And God had thought fit to awaken in him an expectation of this kind, Jer 12:5. But here he quiets his mind with this promise: "Verily I will cause the enemy to entreat thee well in the time of evil, when all about thee shall be laid waste." Note, God has all men's hearts in his hand, and can turn those to favour his servants whom they were most afraid of. And the prophets of the Lord have often met with fairer and better treatment among open enemies than among those that call themselves his people. When we see trouble coming, and it looks very threatening, let us not despair, but hope in God, because it may prove better than we expect. This promise was accomplished when Nebuchadnezzar, having taken the city, charged the captain of the guard to be kind to Jeremiah, and let him have every thing he had a mind to, Jer 39:11, Jer 39:12. The following words, Shall iron break the northern iron, and the steel, or brass? (Jer 15:12), being compared with the promise of God made to Jeremiah (Jer 1:18), that he would make him an iron pillar and brazen walls, seem intended for his comfort. They were continually clashing with him, and were rough and hard as iron; but Jeremiah, being armed with power and courage from on high, is as northern iron, which is naturally stronger, and as steel, which is hardened by art; and therefore they shall not prevail against him; compare this with Eze 2:6; Eze 3:8, Eze 3:9. He might the better bear their quarrelling with him when he was sure of the victory. 2. God assures him that his enemies and persecutors should be lost in the storm, should be ruined at last, and that therein the word of God in his mouth should be accomplished and he proved a true prophet, Jer 15:13, Jer 15:14. God here turns his speech from the prophet to the people. To them also Jer 15:12 may be applied: Shall iron break the northern iron, and the steel? Shall their courage and strength, and the most hardly and vigorous of their efforts, be able to contest either with the counsel of God or with the army of the Chaldeans, which are as inflexible, as invincible, as the northern iron and steel. Let them therefore hear their doom: Thy substance and thy treasure will I give to the spoil, and that without price; the spoilers shall have it gratis; it shall be to them a cheap and easy prey. Observe, The prophet was poor; he neither lent nor borrowed; he had nothing to lose, neither substance. nor treasure, and therefore the enemy will treat him well, Cantabit vacuus coram latrone viator - The traveller that has no property about him will congratulate himself when accosted by a robber. But the people that had great estates in money and land would be slain for what they had, or the enemy, finding they had much, would use them hardly, to make them confess more. And it is their own iniquity that herein corrects them: It is for all thy sins, even in all thy borders. All parts of the country, even those which lay most remote, had contributed to the national guilt, and all shall now be brought to account. Let not one tribe lay the blame upon another, but each take shame to itself: It is for all thy sins in all thy borders. Thus shall they stay at home till they see their estates ruined, and then they shall be carried into captivity, to spend the sad remains of a miserable life in slavery: "I will make thee to pass with thy enemies, who shall lead thee in triumph into a land that thou knowest not, and therefore canst expect to find no comfort in it." All this is the fruit of God's wrath: "It is a fire kindled in my anger, which shall burn upon you, and, if not extinguished in time, will burn eternally."
(Verse 11) The Lord says: If your remnants are not for good, if I do not come to you in the time of affliction and in the time of tribulation and anguish against the enemy. These things can also be understood from the perspective of Jeremiah, who was compelled to prophesy in the worst of times, with captivity imminent, and enduring hardship from an unbelieving people. In response to what he had said before: Woe to me, mother! Why have you birthed me as a man who judges? And I will be distinguished among all the lands and the rest, the Lord answered: Do not consider the present, but the future; for your remnants and last shall be for good. Moreover, in the present when your enemies sought to oppress you, I was with you, and you were protected by my help. This can also be referred to Jeremiah, as well as to the dispensation of the assumed flesh, to the Savior. Because according to the Hebrew interpretation, we have translated it as: All curse me, to the point where it is written, in the time of tribulation against the enemy, in the Vulgate edition it is written as follows: My strength has failed in those who curse me; may it be, O Lord, for those who direct them, if you did not stand by you in their time of affliction, and in their time of tribulation, in good against the enemy. And the meaning is: My strength is weakened in those who curse me. For they do not understand my virtue, which is perfected in weakness, and the more they curse me, the more my strength diminishes in them. And either the Prophet or the Lord joins in, and says: Let it be, Lord ((or Lord)), for those who direct them, that is, let the curses that the enemies speak against me happen to me; and may they be directed to good, if not in the time of their tribulations and distress, when the enemy was ravaging them and hastening to capture them, I stood before you and interceded for them, and I said: Father, forgive them; for they do not know what they are doing (Luke 23:34). But we often find that Jeremiah also prayed for the people in this volume.
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SUMMARY
Jeremiah 15:11 delivers a profound divine assurance to the prophet Jeremiah, and implicitly to the faithful remnant of Judah, amidst a period of severe national judgment and personal distress. It stands as a powerful declaration of God's unwavering commitment to His chosen ones, promising their well-being and even surprising favor from adversaries during times of intense evil and affliction, distinguishing their destiny from the broader calamity facing the nation.
CONTEXT
Literary Context: Jeremiah 15:11 arrives at a critical juncture in the book, immediately following a series of devastating divine pronouncements against Judah and Jerusalem. Chapters 14-15 detail the Lord's unyielding resolve to bring judgment upon His people due to their persistent idolatry and rebellion. Specifically, Jeremiah 15:1-9 describes the four dreadful judgments—sword, famine, wild beasts, and pestilence—that will consume the land, emphasizing God's refusal to relent, even at the intercession of revered figures like Moses and Samuel. In Jeremiah 15:10, Jeremiah himself laments his painful calling, wishing he had never been born due to the universal opposition and suffering his prophetic message brings. It is against this backdrop of national despair and personal anguish that verse 11 shines as a direct, contrasting word of comfort and specific promise to Jeremiah, and by extension, to the faithful few who would endure.
Historical & Cultural Context: The historical setting for Jeremiah's prophecy is the twilight of the Kingdom of Judah, primarily during the reigns of Josiah, Jehoiakim, and Zedekiah (late 7th to early 6th centuries BCE). This was a tumultuous era marked by the decline of Assyrian power and the meteoric rise of the Neo-Babylonian Empire. Judah, caught between these geopolitical forces, repeatedly vacillated between alliances and rebellion, often looking to Egypt for help rather than trusting in the Lord. Spiritually, the nation was steeped in idolatry, social injustice, and a superficial adherence to covenant rituals, largely rejecting Jeremiah's calls for repentance. The "time of evil and in the time of affliction" directly refers to the impending Babylonian invasions and subsequent exile, which would bring unprecedented devastation to Judah. In this context, the idea of an "enemy" (Babylon, God's chosen instrument of judgment) being caused to "entreat thee well" would have been a shocking and counter-intuitive promise, highlighting God's sovereign control even over hostile empires and their leaders.
Key Themes: Jeremiah 15:11 significantly contributes to several overarching themes in the book of Jeremiah and biblical theology. Firstly, it underscores the theme of Divine Sovereignty, demonstrating God's absolute control over all circumstances, including the actions of nations and individuals, even adversaries. This is a recurring motif, as seen in passages like Jeremiah 27:5-7. Secondly, it highlights the crucial biblical concept of the Remnant, a faithful minority preserved by God amidst widespread apostasy and judgment. This theme is vital for understanding God's faithfulness to His covenant promises, as seen in other prophetic books like Isaiah 10:20-22 and later developed in the New Testament by Paul in Romans 9:27-29. Thirdly, the verse speaks to Divine Assurance Amidst Suffering, providing a beacon of hope and a specific promise of well-being to those who remain loyal to God, even when the broader community faces severe consequences. This assurance is not a promise of escape from trouble, but of God's presence and provision within it, even turning the hearts of enemies, as exemplified in Proverbs 16:7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 15:11 employs several powerful literary devices to convey its message with divine authority and profound impact. The most prominent is Divine Oracle, immediately signaled by the phrase "The LORD said," which establishes the absolute authority and certainty of the pronouncement, elevating it beyond human speculation. The repeated use of "Verily" (or "Surely") acts as Emphasis and Affirmation, reinforcing the truth and reliability of God's promise, particularly given the dire circumstances. A striking device is Paradox or Irony, seen in the phrase "I will cause the enemy to entreat thee well." This is profoundly counter-intuitive; enemies are expected to inflict harm, not to show favor. This paradoxical statement highlights God's supreme Sovereignty and His ability to work in unexpected ways, turning hostile forces into instruments of His benevolent will for His faithful ones. Furthermore, the verse uses Contrast by juxtaposing the promised "well-being" and "entreaty" with the "time of evil and in the time of affliction," emphasizing that God's favor is not conditional on easy circumstances but is present precisely in hardship, making His intervention all the more remarkable.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 15:11 profoundly illustrates God's unwavering faithfulness to His covenant people, even when the broader nation faces judgment. It underscores the biblical doctrine of the remnant, demonstrating that God always preserves a faithful core through whom His purposes will be sustained, ensuring the continuity of His redemptive plan despite widespread apostasy. This divine assurance reveals God's sovereign control over all human affairs, including the hearts and actions of adversaries, turning potential harm into unexpected favor. The verse teaches that God's care is not limited to times of peace but is particularly evident and powerful in seasons of intense trial, reminding believers that their ultimate well-being rests in God's hands, not in the absence of trouble, but in His unfailing presence and provision within it.
REFLECTION AND APPLICATION
In a world often characterized by turmoil, opposition, and personal struggles, Jeremiah 15:11 offers immense spiritual solace and practical guidance. It reminds us that even when external circumstances are dire—a "time of evil and affliction"—God's specific promise of well-being for His faithful "remnant" remains steadfast. This encourages believers to cultivate a deep, unwavering trust in God's sovereign power, recognizing that He can orchestrate events in astonishing ways, even turning the hearts of those who oppose us into instruments of favor. It calls us to steadfastness in our faith, knowing that our ultimate security and flourishing are not dependent on human alliances or favorable conditions, but on the unwavering commitment of the Lord. This verse nurtures resilience, prompting us to look beyond immediate difficulties to the enduring reality of God's protective and benevolent hand, assuring us that His good purposes for His faithful ones will prevail, even when walking through the valley of the shadow of death.
Questions for Reflection
FAQ
Who is the "remnant" referred to in Jeremiah 15:11?
Answer: The "remnant" (Hebrew: shêrûwth) in Jeremiah 15:11 primarily refers to Jeremiah himself, as the immediate recipient of the divine word, and by extension, to the faithful minority within Judah who remained loyal to God amidst the widespread apostasy and impending judgment. This concept is a significant biblical theme, representing those whom God preserves and through whom His covenant promises are ultimately fulfilled, even when the majority of the nation faces divine discipline. It signifies a preserved, chosen group, not necessarily large in number, but faithful in heart, through whom God continues His redemptive plan, ensuring that His purposes are never entirely thwarted by human rebellion.
How can an "enemy" be caused to "entreat well"?
Answer: The phrase "I will cause the enemy to entreat thee well" highlights God's absolute sovereignty over all people and circumstances. It means that God has the power to supernaturally influence the hearts and actions of even hostile individuals or nations to act favorably towards His people. This is not about the enemy becoming a friend, but about God using their actions, even against their own intentions or character, to bring about good for His faithful ones. Biblical examples include Joseph finding favor with Potiphar and the prison warden in Genesis 39:2-4, or the Israelites receiving favor from the Egyptians during the Exodus in Exodus 12:35-36. It demonstrates that God's purposes cannot be thwarted, and He can use any means, even surprising ones, to protect and provide for His own, turning potential harm into unexpected blessing.
CHRIST-CENTERED FULFILLMENT
Jeremiah 15:11 finds its ultimate and most profound fulfillment in Jesus Christ. While the verse speaks of God's promise to Jeremiah and the faithful remnant, Jesus Himself is the quintessential "remnant"—the perfectly faithful Son of God, the true Israel, through whom all of God's promises are "Yes" and "Amen" (2 Corinthians 1:20). He experienced the "time of evil and affliction" more profoundly than any prophet, enduring the cross, the ultimate act of hostility from both human and spiritual enemies (Luke 23:33-34). Yet, even in this deepest affliction, God caused His "enemy" (death, sin, and Satan) to "entreat Him well" in a paradoxical way, as His suffering and death became the very means of salvation and triumph over these adversaries (Colossians 2:15). Through His resurrection, Christ emerged from the "time of evil" not merely well, but gloriously victorious, securing eternal well-being for all who are united with Him. Thus, the promise of favor from the enemy in affliction is fulfilled in Christ's triumph, and extended to His followers, who, through Him, can also experience divine favor and perseverance even amidst persecution, knowing that God works all things for their good (Romans 8:28).