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
Historical 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.
(Verse 4.) And I will give them into the heat (or turmoil and distress) of all the kingdoms of the earth, because of Manasseh son of Hezekiah, king of Judah, for all that he did in Jerusalem. We read in the Book of Days that Manasseh, after captivity and repentance, returned to Jerusalem and reigned (2 Chronicles 33). But how the merits of the saints descend to their descendants, like David and the others, so the scandals of sin, if their children and grandchildren do similar things, reach to their descendants. But when he says, I will give them heat, or commotion, and distress to the whole earth, it was fulfilled under the Babylonians in part, and now it is being fulfilled completely, when the wicked king, who filled Jerusalem with the blood of the righteous from one gate to another, was imitated by the impious people. From this we learn that peoples are often destroyed by the wickedness of kings, princes, and rulers.
He forecasts what would happen after the return, what would happen to them under the Macedonians and the destruction that would be inflicted on them by the Romans. He brings out that the first fate would happen to them owing to the impiety committed by Manasseh. Yet he is not an unjust judge, nor does he require an account of them for others’ faults. He submits them to the evils prophesied as sharers in impiety and enthusiastic supporters of their wicked king.
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Summary
Jeremiah 15:4 presents a solemn divine decree, announcing God's resolute judgment against the kingdom of Judah. This pronouncement details their impending, comprehensive scattering and forceful removal into all nations, explicitly attributing this severe consequence to the profound and pervasive wickedness of King Manasseh, son of Hezekiah, and the abominable acts he perpetrated in Jerusalem. The verse profoundly underscores the long-lasting, devastating ripple effects of unrepentant sin, particularly from leadership, on an entire nation, highlighting the cumulative nature of corporate apostasy.
Context
Literary Context
Jeremiah 15 marks a critical juncture in the prophet's ministry and God's interaction with Judah, following a series of increasingly severe prophetic pronouncements and laments. Chapters 14-15 vividly portray Jeremiah's deepening despair and God's unyielding resolve for judgment. Despite Jeremiah's persistent intercession on behalf of the people, as seen in his heartfelt pleas in Jeremiah 14:7-9 and his continued supplication in Jeremiah 14:19-22, God unequivocally declares His refusal to relent or show compassion, signaling an irreversible judgment. Jeremiah 15:1-3 outlines the four instruments of divine judgment—sword, famine, wild beasts, and plague—that will devastate Judah. Verse 4 then provides the specific historical and theological justification for this severe and comprehensive punishment, directly linking it to the egregious sins of a past king, thereby emphasizing the cumulative and intergenerational nature of Judah's apostasy that had reached a tipping point.
Historical & Cultural Context
The prophet Jeremiah ministered during the tumultuous final decades of the Southern Kingdom of Judah, a period spanning from the reign of Josiah (640-609 BC) through the reigns of Jehoiakim, Jehoiachin, and Zedekiah, culminating in the catastrophic Babylonian exile (586 BC). While King Josiah initiated a significant, albeit temporary, religious revival, the spiritual corruption deeply embedded by his grandfather, King Manasseh (reigned 697-642 BC), proved to be indelible. Manasseh's astonishing 55-year reign was characterized by an unprecedented return to pagan idolatry, including child sacrifice, widespread divination, and the shedding of much innocent blood, as extensively documented in 2 Kings 21:1-18 and 2 Chronicles 33:1-20. Although 2 Chronicles 33:10-17 records Manasseh's personal repentance late in his life, the profound and widespread spiritual damage he inflicted on the nation set Judah on an irreversible trajectory toward divine judgment, fulfilling the dire curses outlined in the Mosaic Covenant.
Key Themes
This verse powerfully encapsulates several overarching themes prevalent within the book of Jeremiah and the broader prophetic literature. Firstly, it highlights Divine Justice and Retribution, demonstrating God's unwavering commitment to upholding His covenant and bringing judgment upon persistent, egregious sin, particularly when it involves widespread apostasy and the shedding of innocent blood. Secondly, it underscores the Intergenerational Impact of Sin, illustrating how the corrupting influence of a leader's actions can have profound and devastating consequences that affect future generations, even if individuals within those generations might attempt reform. This is evident in the lingering effects of Manasseh's reign, which even Josiah's reforms could not fully reverse (2 Kings 23:26-27). Thirdly, the phrase "I will cause them to be removed" emphasizes God's Sovereignty over historical events and the destinies of nations, affirming that He is the ultimate orchestrator of judgment, executing His righteous will despite human rebellion. Finally, the verse contributes to the theme of Irreversible Judgment, signaling that Judah's spiritual decline had reached a critical point where divine patience had been exhausted, and the decreed punishment would inevitably come to pass, as reiterated in Jeremiah 15:6.
Exposition and Analysis
Key Word Analysis
This word (H2113 / H2189), derived from a root meaning "agitation" or "fear," conveys a sense of being an object of dread, vexation, or maltreatment. Thus, "removed" implies not merely a simple relocation but a violent, unsettling expulsion that would cause the exiles to be seen with aversion or trouble by the nations among whom they were scattered. It suggests a state of being abhorred and cast out, reflecting the severity and contempt inherent in God's judgment.
This term (H1558) is used adverbially and means "on account of" or "for the sake of." Its presence here is crucial, as it explicitly establishes a direct causal link between Manasseh's actions and the impending national catastrophe. It underscores that God's judgment is not arbitrary but a just and proportionate response to specific, accumulated wickedness that had permeated the nation.
This primitive root (H6213) is broad in its application, meaning "to do or make" in the widest sense. In this context, it refers to Manasseh's comprehensive actions, encompassing his rebuilding of high places, erection of altars to Baal, worship of celestial bodies, child sacrifice, sorcery, and the systematic shedding of innocent blood, as meticulously detailed in 2 Kings 21:2-9. The use of this general term highlights the pervasive and comprehensive nature of his wickedness, which permeated every aspect of his reign and deeply corrupted the nation's spiritual and moral fabric.
Verse Breakdown
"And I will cause them to be removed into all kingdoms of the earth"
This clause declares God's active and sovereign role in the impending judgment. The phrase "I will cause them" (using the verb H5414, nâthan, "to give, put, make") emphasizes divine agency and absolute control over historical events. The "removal" (H2189/H2113, zaʻăvâh / zᵉvâʻâh) signifies a violent, abhorrent expulsion, not merely a voluntary migration, implying a state of being detested and cast out. The destination, "all kingdoms of the earth," underscores the comprehensive and inescapable nature of this dispersion, indicating a widespread and thorough scattering of the Judahites among foreign nations, fulfilling the covenant curses of Deuteronomy 28:25.
"because of Manasseh the son of Hezekiah king of Judah"
This segment provides the explicit reason and historical justification for the severe judgment. "Because of" (H1558, gâlâl) directly links the current generation's suffering to the actions of a specific past king, Manasseh (H4519), the son (H1121, bên) of the otherwise righteous King Hezekiah (H3169). This highlights the profound and lasting impact of leadership, particularly when it leads a nation into deep and prolonged apostasy. Manasseh's exceptionally long and wicked reign had such a corrupting influence that its effects persisted for decades, sealing the nation's fate despite later attempts at reform.
"for that which he did in Jerusalem"
This final clause specifies the precise location and nature of Manasseh's egregious sins. "That which he did" (H6213, ʻâsâh) refers to the abominable idolatry, child sacrifice, and innocent bloodshed that Manasseh perpetrated, transforming Jerusalem (H3389), the holy city and seat of God's temple, into a center of pagan worship and moral depravity. This desecration of the very heart of Judah's spiritual life, the place where God had chosen to put His name, was an ultimate offense against divine holiness, making the judgment upon Jerusalem and its inhabitants inevitable and just.
Literary Devices
Jeremiah 15:4 employs several potent literary devices to convey its message of divine judgment with dramatic force. The most prominent is Divine Fiat/Pronouncement, where God directly declares His intention ("I will cause them to be removed"), emphasizing His absolute authority and the certainty of the coming judgment. This is reinforced by a clear Cause and Effect relationship, explicitly linking the nation's suffering to Manasseh's past actions ("because of Manasseh... for that which he did"), thereby establishing the justice and rationale behind the impending doom. The phrase "into all kingdoms of the earth" serves as Hyperbole or Exaggeration, underscoring the widespread, comprehensive, and inescapable nature of the impending exile, conveying a sense of total dispersion rather than a literal scattering to every single nation on the planet. Finally, the verse functions as Foreshadowing, pointing prophetically to the historical reality of the Babylonian exile and the subsequent broader dispersion of the Jewish people across the globe, a reality that would tragically unfold in the years following Jeremiah's prophecy.
Theological and Thematic Connections
Jeremiah 15:4 profoundly illustrates the interconnectedness of sin, judgment, and divine justice within the biblical narrative. It reveals that God's holiness and righteousness demand a response to sustained and egregious sin, especially when it involves the perversion of true worship, the shedding of innocent blood, and the systemic corruption of a nation. While God is patient and merciful, there comes a point when His forbearance reaches its limit, and judgment becomes an unavoidable consequence of persistent rebellion. This verse challenges simplistic notions of individual responsibility by demonstrating how the corporate sin of a nation, particularly influenced by its leadership, can accumulate and lead to national catastrophe. It underscores that the consequences of sin are not always immediate but can have long-term, intergenerational ramifications, highlighting the immense gravity of moral and spiritual choices made by those in authority and the collective responsibility of a people who perpetuate such wickedness.
Reflection and Application
Jeremiah 15:4 serves as a sobering and timeless reminder of the profound and far-reaching consequences of sin, not only for individuals but for communities and nations. It compels us to recognize the immense responsibility that comes with leadership, whether in a family, church, or society, as the choices made by those in authority can profoundly shape the spiritual and moral trajectory of those under their influence. This passage calls us to a deep introspection: are we, individually and corporately, allowing patterns of sin to fester, or are we actively pursuing righteousness and repentance? It reminds us that God's justice is unwavering, and while His mercy is vast, it does not negate the reality of consequences for unrepentant rebellion. For believers today, this verse should inspire a fervent commitment to personal holiness, a diligent pursuit of justice and righteousness in our spheres of influence, and a humble recognition that our actions have ripple effects that extend beyond ourselves. It urges us to pray for and support righteous leadership, and to be vigilant against the insidious creep of idolatry, moral decay, and the shedding of innocent blood in our own lives and communities, remembering that God sees and will ultimately judge.
Questions for Reflection
FAQ
Why was Manasseh's sin singled out as the cause for Judah's exile, even decades after his death?
Manasseh's reign (697-642 BC) was exceptionally long (55 years) and marked by an unprecedented level of apostasy, as meticulously detailed in 2 Kings 21. He systematically undid the reforms of his righteous father, Hezekiah, by rebuilding pagan altars, introducing child sacrifice, practicing divination, and shedding much innocent blood in Jerusalem. While 2 Chronicles 33 records his personal repentance later in life, the spiritual corruption he embedded in the national fabric was so deep and pervasive that it became irreversible. His actions effectively sealed Judah's fate, creating a spiritual climate that subsequent, more righteous kings like Josiah could not fully eradicate. God's judgment was not simply for the sins of the current generation, but for the cumulative wickedness that had reached a tipping point, largely initiated and solidified by Manasseh's profound apostasy. The people of Jeremiah's day were suffering the consequences of a national trajectory set by Manasseh, which they themselves continued to follow.
Does Jeremiah 15:4 imply that God punishes later generations for the sins of their ancestors, contradicting the idea of individual responsibility?
This verse does not contradict the principle of individual responsibility, as articulated in passages like Ezekiel 18:20, which states that "the soul who sins shall die." Instead, it highlights the corporate and generational consequences of sin, particularly when leadership leads a nation into systemic idolatry and rebellion. While individuals are held accountable for their own choices, the actions of previous generations, especially those in positions of authority, can create a spiritual and moral environment that makes it incredibly difficult for subsequent generations to choose righteousness. Manasseh's sins were not merely personal but national, deeply corrupting the religious and social structures of Judah. The people of Jeremiah's day were suffering not just for Manasseh's past sins, but because they largely continued in the patterns of apostasy he established, demonstrating their own lack of repentance. Thus, it's a consequence of both inherited spiritual decay and continued personal rebellion that led to the nation's downfall.
What does "removed into all kingdoms of the earth" signify in this context?
The phrase "removed into all kingdoms of the earth" signifies a comprehensive and inescapable scattering of the people of Judah as a direct act of divine judgment. It refers primarily to the impending Babylonian exile (e.g., Jeremiah 25:11), where a significant portion of the population would be forcibly deported from their homeland. Beyond this initial exile, it also foreshadows the broader dispersion of the Jewish people throughout history, fulfilling the curses of the Mosaic Covenant. This "removal" is not a gentle relocation but a violent, unsettling expulsion, implying that they would become objects of vexation and trouble among the nations, losing their national identity and security as a consequence of their persistent rebellion against God. It emphasizes the totality of the judgment and the loss of their promised land.
Christ-Centered Fulfillment
Jeremiah 15:4, with its stark declaration of judgment and the irreversible consequences of sin, points profoundly to the necessity of Christ. The verse reveals humanity's desperate need for a solution to the problem of sin—both individual and corporate—that goes beyond human repentance or reform. The cumulative weight of Manasseh's sin, leading to national exile, highlights the utter inability of the old covenant system to fully cleanse and sustain a righteous people. It demonstrates that the law, though holy and just, could not impart life or fully address the deep-seated corruption of the human heart (Romans 8:3). The judgment pronounced upon Judah underscores the severity of God's justice against sin, a justice that demands perfect righteousness or a perfect sacrifice.
Christ, however, stands as the ultimate fulfillment and resolution to this dilemma. He is the true King who, unlike Manasseh, perfectly obeyed God, offering Himself as the spotless Lamb of God who takes away the sin of the world. His atoning sacrifice on the cross bore the full weight of humanity's sin, including the kind of deep-seated rebellion exemplified by Manasseh and Judah, thereby satisfying divine justice (Romans 3:25-26). Through faith in Him, believers are not "removed into all kingdoms of the earth" in judgment, but are instead gathered into the new covenant community, the church, and given a new spiritual homeland in Christ (Ephesians 2:19-22). He breaks the curse of sin and its intergenerational effects, offering forgiveness, reconciliation, and the promise of eternal life (Colossians 2:13-14). Thus, Jeremiah 15:4, while a testament to God's severe justice, ultimately magnifies the glorious grace found in Jesus Christ, who provides the ultimate escape from the judgment due to sin and establishes a kingdom that will never be removed (Hebrews 12:28).