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 15:10–14. His three-level outline is real structure in the source text, so it is rendered as structure.
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."
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 13, 14) I will give your riches and treasures as plunder, freely (or without payment), for all your sins and in all your territories. And I will bring your enemies (or make your enemies serve you) from a land you do not know: for a fire is kindled in my anger, it shall burn upon you. I will deliver all your substance to your enemies without any payment, because of the sins you have committed in all your territories. Therefore I will bring your enemies, or make them serve you in the land of Chaldea, because my fire, once ignited in my fury, will burn in you and cannot be extinguished. For you have provided the material for your own ardor, so that my fire may consume the wood, hay, and straw that are within you. And so, the cause of the ardor is not in the Lord, but in those who have supplied fuel to the fire.
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Summary
Jeremiah 15:13 delivers a stark prophetic declaration of divine judgment against the unfaithful Kingdom of Judah, foretelling the comprehensive and uncompensated plunder of their accumulated wealth and possessions by an invading enemy. This widespread economic devastation, reaching "in all thy borders," is explicitly pronounced as a direct and inescapable consequence of the nation's pervasive and persistent sins, underscoring God's unwavering justice in response to covenant disobedience.
Context
Literary Context
Jeremiah 15:13 is situated within a deeply somber section (chapters 14-15) that chronicles the prophet Jeremiah's earnest intercession for Judah, which is ultimately met with God's resolute and unyielding determination to execute judgment. Following a severe famine and drought that afflicted the land (see Jeremiah 14:1-6), and the people's superficial confession of sin (see Jeremiah 14:7-10), Jeremiah pleads passionately for divine mercy (see Jeremiah 14:19-22). However, God declares in Jeremiah 15:1 that even the renowned intercessors Moses and Samuel could not avert the impending doom. The Lord then pronounces a devastating four-fold judgment—sword, famine, captivity, and pestilence (see Jeremiah 15:2-3)—against Judah, emphasizing their irreversible fate due to the cumulative sins, particularly those of King Manasseh (see Jeremiah 15:4). Verse 13, therefore, specifies the economic dimension of this widespread judgment, highlighting that their material security, once a sign of blessing, would be utterly stripped away as part of the broader divine retribution.
Historical & Cultural Context
Jeremiah's prophetic ministry unfolded during the tumultuous final decades of the Kingdom of Judah (approximately 627-586 BC), a period characterized by profound political instability, widespread spiritual apostasy, and the escalating threat of the burgeoning Neo-Babylonian Empire. Despite the brief period of religious reform under King Josiah, Judah swiftly reverted to pervasive idolatry, social injustice, and a superficial adherence to the Mosaic covenant after his untimely death. The people mistakenly placed their trust in precarious political alliances, the deceptive assurances of false prophets, and the perceived inviolability of the Jerusalem Temple, rather than in the Lord God of Israel. Economically, Judah was primarily an agrarian society, where wealth was commonly measured in terms of land ownership, livestock, and accumulated precious metals or goods. Plunder by invading armies was a common and devastating consequence of defeat in ancient Near Eastern warfare, signifying complete subjugation, the loss of national sovereignty, and often, the beginning of exile. The prophecy in Jeremiah 15:13 directly addresses this vulnerability, declaring that their accumulated wealth, a tangible symbol of their prosperity and security, would be utterly forfeited to their enemies, specifically the Babylonians who would eventually execute the exile.
Key Themes
This verse powerfully contributes to several overarching themes prevalent in the book of Jeremiah and throughout the broader prophetic literature. Firstly, it highlights the theme of Divine Justice and Retribution, demonstrating unequivocally that God is not merely a benevolent deity but also a righteous and holy judge who holds His covenant people strictly accountable for their actions. The explicit link between "all thy sins" and the impending economic ruin underscores the biblical principle that sin has tangible, devastating consequences, a truth consistently echoed throughout the Old Testament (e.g., the curses outlined in Deuteronomy 28). Secondly, the verse emphasizes the Consequences of Covenant Disobedience. Judah's historical prosperity and security were contingent upon their faithfulness to the Mosaic covenant, and their persistent idolatry, moral corruption, and social injustice directly violated its terms, leading inevitably to the curses outlined in the law. Thirdly, it speaks powerfully to the Futility of Earthly Security when divorced from a genuine relationship with God. Judah trusted in its material wealth and political alliances, but God declares that these very foundations of their perceived security would be stripped away, illustrating that true and lasting security rests in Him alone. Finally, the phrase "in all thy borders" reinforces the theme of Comprehensive National Judgment, indicating that no part of the nation, no city, and no individual within Judah would be exempt from the impending devastation, a stark warning found throughout Jeremiah's prophecies concerning the coming Babylonian exile.
Exposition and Analysis
Key Word Analysis
This word primarily denotes force, strength, or ability, but it also extends to "means" or "resources," encompassing wealth, riches, goods, and even an army or valiant men. In Jeremiah 15:13, it refers to Judah's material assets, their accumulated wealth, and the very means by which they sustained themselves, emphasizing that their economic power and vitality would be utterly dismantled.
This term signifies a depository, a storehouse, or accumulated riches. It speaks of valuable possessions, often stored in a treasury or cellar. Coupled with "substance," it paints a comprehensive picture of all forms of wealth—from general resources to specific, valuable hoards—that would be seized, leaving nothing untouched.
This term denotes an offense, habitual sinfulness, its penalty, or even a sin offering. Here, it refers to Judah's collective and persistent transgressions against God's covenant, encompassing idolatry, injustice, and disobedience. The plural form "sins" emphasizes the cumulative and widespread nature of their unfaithfulness, which is explicitly stated as the direct and just cause of the catastrophic judgment.
Verse Breakdown
"Thy substance and thy treasures will I give to the spoil without price"
This opening clause powerfully highlights God's active and sovereign role as the agent of judgment. He is the one who "gives" Judah's accumulated wealth—their general resources ("substance") and specific valuable possessions ("treasures")—over to be plundered ("spoil"). The phrase "without price" emphasizes the absolute and unhindered nature of this confiscation. It means the enemy would seize these assets freely, without any compensation or recompense whatsoever to Judah. It also suggests that the enemy would take it effortlessly, without having to "pay a price" in terms of a difficult battle or negotiation. This underscores Judah's utter helplessness and the worthlessness of their material security in the face of divine wrath.
"and [that] for all thy sins"
This crucial phrase unequivocally states the divine rationale and justification for the impending devastation. The economic ruin is not random misfortune or an random act of arbitrary power, but a direct, just, and deserved retribution for the nation's comprehensive and persistent transgressions against God. The plural "sins" points to the cumulative weight of their idolatry, covenant breaking, moral corruption, and spiritual apostasy that had provoked God's righteous judgment. This establishes a clear and undeniable cause-and-effect relationship between Judah's unfaithfulness and the severe consequences they would experience.
"even in all thy borders"
This concluding phrase emphasizes the widespread, inescapable, and total nature of the judgment. The plunder and loss would not be confined to a specific region, a particular city, or a select group of people, but would extend throughout the entire national territory of Judah. It signifies a comprehensive national calamity, indicating that no part of the land or its inhabitants would be exempt from the devastating effects of God's righteous wrath, leaving no place for refuge or escape from the consequences of their actions.
Literary Devices
Jeremiah 15:13 employs several potent literary devices to convey its message of impending judgment with dramatic force. The primary device is Divine Pronouncement, where God Himself speaks directly, declaring His intentions with absolute authority and certainty ("will I give"). This direct address underscores the inevitability and divine origin of the judgment. Hyperbole is evident in the phrase "in all thy borders," which serves to emphasize the comprehensive and pervasive nature of the devastation, suggesting that no corner of the land would escape the plunder. While literally possible, it amplifies the sense of total destruction and inescapable ruin. The phrase "without price" functions as a form of Irony or Paradox, as something inherently valuable (substance, treasures) is rendered utterly worthless or freely taken, highlighting the complete reversal of Judah's fortunes and the ultimate futility of their material security. Furthermore, the verse utilizes Metonymy, where "substance and thy treasures" stand in for the nation's entire economic well-being, national security, and prosperity, all of which are being targeted by divine judgment.
Theological and Thematic Connections
Jeremiah 15:13 profoundly illustrates the biblical principle that God is a righteous judge who holds His covenant people accountable for their fidelity. It demonstrates that persistent sin, particularly within the context of a covenant relationship, inevitably leads to severe consequences, often manifested in the loss of material blessings and security that were once symbols of divine favor. This verse serves as a stark reminder that true prosperity and lasting security are not found in accumulated wealth or earthly possessions but in a right and obedient relationship with God. It foreshadows the ultimate stripping away of all earthly comforts when divine judgment is fully executed, emphasizing the transient nature of material possessions in the face of eternal spiritual realities. The judgment described here is not arbitrary but a just and necessary response to Judah's deep-seated spiritual rebellion, aligning with God's consistent character revealed throughout Scripture as both merciful and immutably just.
Reflection and Application
Jeremiah 15:13 serves as a sobering and timeless reminder that actions have profound consequences, particularly in our relationship with a holy God. While believers today live under the new covenant of grace, the underlying principles of God's justice, His call to faithfulness, and the reality of sin's destructive power remain immutable. This verse challenges us to deeply examine our own lives: where do we genuinely place our trust and security? Is it in our accumulated wealth, our material possessions, our career achievements, or our social standing? Or is our ultimate security and true treasure found exclusively in Christ alone? The "sins" of Judah were not merely individual transgressions but a collective turning away from God, a spiritual adultery and national idolatry. This prompts us to consider the spiritual state of our communities and nations, urging us to advocate for righteousness and justice, and to repent of any collective departure from God's ways. Ultimately, the verse calls us to prioritize spiritual fidelity and obedience over material accumulation, recognizing that true and lasting security is found only in a life surrendered to God's will and in His unfailing provision, preparing us for an eternal inheritance that cannot be plundered or lost.
Questions for Reflection
FAQ
What does "without price" truly signify in this context?
The phrase "without price" (Hebrew: b'lo m'chir) carries multiple layers of profound meaning in Jeremiah 15:13. Primarily, it signifies that Judah's wealth and treasures would be taken by the invading enemy without any compensation or payment being given to Judah. This highlights the complete helplessness and subjugation of the nation; they would have no power to negotiate, resist, or demand recompense for their devastating losses. Secondly, it can imply that the enemy would seize these goods effortlessly, without having to "pay a price" themselves in terms of a difficult battle or significant resistance. From a theological perspective, it could also underscore the utter worthlessness of Judah's material wealth in God's eyes, given their persistent sin and covenant unfaithfulness. Their treasures, which they perhaps relied upon for security, were so devalued by their spiritual apostasy that they were fit only for uncompensated seizure, a stark and humiliating demonstration of divine judgment.
Was this prophecy literally fulfilled?
Yes, this prophecy was literally and devastatingly fulfilled with the successive Babylonian invasions and the eventual destruction of Jerusalem and the Kingdom of Judah, culminating in the exile of 586 BC. Historical accounts, such as those found in the books of Kings and Chronicles, along with archaeological evidence, corroborate the extensive plunder of Judah's wealth, the destruction of its cities, and the deportation of its people. The Babylonians, under King Nebuchadnezzar, systematically looted the Temple treasures, royal palaces, and private residences, taking valuable items back to Babylon (e.g., 2 Kings 25:13-17). This comprehensive economic devastation, reaching "in all thy borders," was a direct and undeniable consequence of Judah's persistent idolatry, social injustice, and covenant disobedience, precisely as prophesied by Jeremiah and other faithful prophets.
Christ-Centered Fulfillment
Jeremiah 15:13, with its stark declaration of judgment and the stripping away of earthly treasures due to sin, finds its profound Christ-centered fulfillment not in a similar judgment upon believers, but in Christ's radical reversal of sin's consequences and His gracious offer of an unplunderable, eternal inheritance. While Judah's "substance and treasures" were given to spoil "for all thy sins," Christ Himself became the ultimate "spoil" for our sins, allowing Himself to be stripped, shamed, and crucified, becoming poor so that we, through His poverty, might become spiritually rich (see 2 Corinthians 8:9). He bore the full "price" of sin—the divine wrath and the devastating consequences that Judah experienced economically—upon Himself on the cross, thereby offering forgiveness, reconciliation, and justification "without price" to all who believe (see Romans 3:24). The true "treasures" He offers are not earthly riches that can be plundered or decay, but an eternal inheritance, a kingdom that cannot be shaken, and spiritual wealth that is incorruptible, undefiled, and unfading (see Matthew 6:19-21 and 1 Peter 1:3-4). In Christ, the devastating consequences of sin, once experienced "in all thy borders," are overcome by the boundless grace that extends to all who are "in Christ," offering a security, spiritual abundance, and hope that transcends any earthly loss or judgment.