Jeremiah 5:15

Translation
King James Version
Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say.
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KJV (with Strong's)
Lo, I will bring H935 a nation H1471 upon you from far H4801, O house H1004 of Israel H3478, saith H5002 the LORD H3068: it is a mighty H386 nation H1471, it is an ancient H5769 nation H1471, a nation H1471 whose language H3956 thou knowest H3045 not, neither understandest H8085 what they say H1696.
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Complete Jewish Bible
I will bring on you, house of Isra'el, a distant nation," says ADONAI, "an enduring nation, an ancient nation, a nation whose language you do not know - you will not understand what they are saying.
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Berean Standard Bible
Behold, I am bringing a distant nation against you, O house of Israel,” declares the LORD. “It is an established nation, an ancient nation, a nation whose language you do not know and whose speech you do not understand.
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American Standard Version
Lo, I will bring a nation upon you from far, O house of Israel, saith Jehovah: it is a mighty nation, it is an ancient nation, a nation whose language thou knowest not, neither understandest what they say.
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World English Bible Messianic
Behold, I will bring a nation on you from far, house of Israel,” says the LORD. “It is a mighty nation. It is an ancient nation, a nation whose language you don’t know, neither understand what they say.
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Geneva Bible (1599)
Loe, I will bring a nation vpon you from farre, O house of Israel, saith the Lord, which is a mightie nation, and an ancient nation, a nation whose language thou knowest not, neither vnderstandest what they say.
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Young's Literal Translation
Lo, I am bringing against you a nation from afar, O house of Israel, an affirmation of Jehovah, A nation--strong it is , a nation--from of old it is , A nation--thou knowest not its tongue, Nor understandest what it speaketh.
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See also
Deuteronomy 28:49Jeremiah 4:16Isaiah 5:26Isaiah 28:11Isaiah 33:19Jeremiah 25:9Jeremiah 1:15
In the KJVVerse 19,074 of 31,102

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SUMMARY

Jeremiah 5:15 delivers a stark prophetic declaration from the LORD to the "house of Israel" (Judah), announcing the imminent arrival of a formidable, ancient, and culturally alien nation from a distant land. This foreign power is revealed as the divine instrument of judgment, brought forth by God Himself to execute punishment for Judah's persistent rebellion and unfaithfulness, signaling an unavoidable and devastating national catastrophe that would profoundly disrupt their social, religious, and linguistic fabric.

CONTEXT

  • Literary Context: This verse is deeply embedded within a significant section of Jeremiah's prophecy, specifically Jeremiah 4 through Jeremiah 6, which meticulously details the impending judgment upon the kingdom of Judah. Following repeated, fervent calls for repentance and stern warnings against rampant idolatry, pervasive injustice, and spiritual adultery (as seen in earlier chapters like Jeremiah 2 and Jeremiah 3), the people of Judah—from their corrupt leaders to the common citizens—had stubbornly refused to return to the LORD. Jeremiah 5:15 serves as a concrete and terrifying manifestation of the consequences of this unyielding disobedience. It explicitly identifies the agent of divine wrath and underscores the certainty and severity of the coming invasion, functioning as a pivotal moment where the abstract threat of judgment transforms into a terrifyingly specific pronouncement of an unyielding, foreign adversary.
  • Historical & Cultural Context: The "nation from far" whose language is unknown is widely understood by biblical scholars to be the Neo-Babylonian Empire, often referred to as the Chaldeans. By Jeremiah's time (late 7th to early 6th century BCE), Judah was a small, vulnerable kingdom caught between the declining power of the Assyrian Empire and the rapidly rising dominance of Babylon and Egypt. Babylon, under the formidable leadership of Nebuchadnezzar, was aggressively asserting its control throughout the ancient Near East. The description of this nation as "mighty" and "ancient" perfectly fits Babylon, with its deep historical roots in Mesopotamia and its burgeoning military strength. The emphasis on their incomprehensible language ("whose language thou knowest not, neither understandest what they say") highlights the profound cultural shock, alienation, and terror that would accompany the invasion. This was not merely a political or military defeat but a complete disruption of Judah's social, religious, and linguistic fabric, isolating them from any form of communication, negotiation, or appeal to their conquerors.
  • Key Themes: Jeremiah 5:15 powerfully contributes to several overarching themes within the book of Jeremiah and the broader prophetic literature. Firstly, it underscores the theme of Divine Judgment, asserting that the coming invasion is not a random geopolitical event but a direct, sovereign act initiated by God ("saith the LORD") in response to Judah's covenant unfaithfulness. Secondly, it highlights God's Sovereignty over Nations, demonstrating His absolute ability to raise up and use even pagan empires as instruments of His righteous wrath, a truth also powerfully articulated in passages such as Isaiah 10:5-6. Thirdly, the verse vividly illustrates the Consequences of Persistent Disobedience, serving as a stark warning that ignoring prophetic calls to repentance inevitably leads to severe national catastrophe and exile, a theme profoundly echoed throughout the Deuteronomic curses, particularly in Deuteronomy 28. Finally, the detailed description of the invader emphasizes the Formidable and Alien Nature of the Threat, designed to instill terror and underscore the completeness of the disruption to Judah's life and the utter futility of resistance against a divinely appointed adversary.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • nation (Hebrew, gôwy', H1471): This term (H1471) refers to a foreign nation, often carrying the connotation of non-Israelite or Gentile. Its repeated use in Jeremiah 5:15 emphasizes the alien, non-covenantal identity of the invading force, highlighting the profound otherness and lack of shared understanding between Judah and their divinely appointed tormentors. It underscores that this judgment comes from outside their familiar world, signifying a complete rupture from their established order.
  • mighty (Hebrew, ʼêythân', H386): This word (H386) denotes permanence, strength, or endurance. When applied to the invading "nation," it describes their formidable power, resilience, and unyielding nature. It suggests a force that is not easily resisted or overcome, reinforcing the inevitability and overwhelming nature of the judgment God is bringing upon Judah. This nation possesses an enduring, unyielding strength that cannot be matched by Judah.
  • language (Hebrew, lâshôwn', H3956): This term (H3956) literally means "tongue" but extends to speech or language. The phrase "whose language thou knowest not, neither understandest what they say" highlights a profound barrier to communication and understanding. It signifies not just a linguistic difference, but a complete cultural and intellectual disconnect, adding to the terror and helplessness of the Judahites who would be unable to negotiate, plead, or even comprehend their conquerors. This lack of understanding amplifies the sense of alienation and the totality of the impending disruption.

Verse Breakdown

  • "Lo, I will bring a nation upon you from far, O house of Israel, saith the LORD:": This opening clause immediately establishes the divine initiative and absolute sovereignty behind the impending disaster. "Lo" (or "Behold") serves as an attention-grabbing interjection, signaling a weighty and certain pronouncement. The LORD (Yahweh, the covenant God of Israel) explicitly declares His active role ("I will bring") in orchestrating the invasion, making it unequivocally clear that this is not a random historical event but a direct, intentional act of divine judgment. The target is "O house of Israel," which in this context refers to the Southern Kingdom of Judah, the remnant of the covenant people. The origin "from far" emphasizes the unexpected, overwhelming, and perhaps unstoppable nature of this distant threat, highlighting its foreignness and the lack of familiar defenses.
  • "it is a mighty nation, it is an ancient nation,": This segment vividly describes the formidable characteristics of the invading force, building a sense of dread. "Mighty" (Hebrew: ʼêythân) speaks to their immense power, strength, and perhaps their enduring, unyielding nature, suggesting an unstoppable military and political force. "Ancient" (Hebrew: ʻôwlâm) implies a long-established civilization with deep historical roots, suggesting a sophisticated, experienced, and well-organized empire, further enhancing their formidable reputation and the sense of dread for Judah. The repetition of "it is a nation" emphasizes the unified, singular, and overwhelming nature of this entity, leaving no doubt about its power.
  • "a nation whose language thou knowest not, neither understandest what they say.": This final descriptive clause profoundly underscores the cultural and linguistic alienation of the invaders, intensifying the psychological impact of the judgment. The inability to "know" or "understand" their language signifies a complete breakdown of communication and mutual comprehension. This linguistic barrier would intensify the terror and helplessness of the Judahites, as they would be unable to negotiate, plead, or even comprehend the commands or intentions of their conquerors. It highlights the total disruption of their world by a truly foreign and incomprehensible power, adding a layer of psychological torment to the physical invasion and emphasizing their utter isolation.

Literary Devices

Jeremiah 5:15 employs several potent literary devices to convey the gravity and terror of the impending judgment. Repetition is a prominent feature, with the word "nation" (Hebrew: gôwy) appearing four times. This insistent repetition emphasizes the singular, overwhelming, and unified nature of the threat, hammering home the identity of the invader as a foreign entity distinct from Israel. The cumulative effect builds a sense of dread and inevitability. The description of the nation as "mighty" and "ancient" also uses intensification to underscore the overwhelming power and long-standing nature of this adversary, making Judah's resistance seem futile. Furthermore, the phrase "whose language thou knowest not, neither understandest what they say" uses vivid imagery to evoke a sense of profound alienation and helplessness. This linguistic barrier serves as a powerful metaphor for the complete breakdown of order and the terrifying incomprehensibility of the judgment that is about to engulf Judah, leaving them isolated and without recourse.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 5:15 is a profound theological statement on God's active involvement in human history, particularly in the execution of His justice. It reveals that God is not merely a passive observer but the sovereign orchestrator, capable of raising up and directing even pagan nations to fulfill His divine purposes, including the discipline of His own covenant people. This demonstrates a core biblical truth: while God is merciful and patient, there are severe consequences for persistent rebellion and unfaithfulness to His covenant. The specific nature of the judgment—an alien, incomprehensible force—underscores the depth of Judah's spiritual apostasy, which necessitated such a radical and disorienting form of divine discipline. This passage serves as a powerful reminder that God's justice is sure and that His warnings, though often delayed, will ultimately be fulfilled, bringing about a necessary reckoning.

REFLECTION AND APPLICATION

Jeremiah 5:15 stands as a timeless reminder of God's sovereignty over all nations and His unwavering commitment to justice. While the immediate context is the Babylonian exile of ancient Judah, the underlying principles resonate deeply for believers today. It challenges us to consider the seriousness of our own obedience and faithfulness to God's revealed will. The "nation from far" serves as a stark metaphor for the unexpected and overwhelming consequences that can arise when we persistently ignore divine warnings and cling to sin. This passage calls us to a posture of humility and repentance, recognizing that God's patience is not infinite and that His discipline, though painful, is ultimately aimed at restoration and purification. It encourages us to cultivate spiritual discernment, to heed the "prophetic" warnings in God's Word, and to trust in His ultimate control even when circumstances seem chaotic or incomprehensible. In a world often marked by political upheaval, cultural clashes, and personal trials, this verse reminds us that God remains on His throne, orchestrating events for His ultimate purposes, and that our ultimate security lies not in worldly alliances or power, but in faithful adherence to Him.

Questions for Reflection

  • In what areas of my life or our community might we be ignoring God's warnings or drifting into spiritual complacency?
  • How does the concept of God using a "nation from far" as an instrument of judgment challenge my understanding of His sovereignty and justice?
  • What "foreign languages" or incomprehensible circumstances in my life might God be using to get my attention or bring about a necessary change?
  • How can I cultivate a deeper sense of spiritual discernment to recognize and respond to God's guidance and warnings in my daily life?

FAQ

Who is the "house of Israel" being addressed in this verse?

Answer: In the context of Jeremiah's prophecy, the "house of Israel" here specifically refers to the Southern Kingdom of Judah. While the term "Israel" could encompass all twelve tribes, by the time of Jeremiah's ministry (late 7th to early 6th century BCE), the Northern Kingdom of Israel had already been conquered and exiled by Assyria. Jeremiah's prophetic message was primarily directed towards Judah, centered in Jerusalem, warning them against the same idolatry and unfaithfulness that led to the downfall of their northern brethren. This usage highlights Judah's continuity with the covenant people, yet their failure to learn from past judgments and their impending similar fate.

What specific nation is being referred to as the "nation from far" with an unknown language?

Answer: While Jeremiah 5:15 does not explicitly name the nation, historical and prophetic context overwhelmingly points to the Neo-Babylonian Empire, also known as the Chaldeans. Other prophetic passages, such as Habakkuk 1:6, explicitly identify the Chaldeans as God's chosen instrument of judgment. The description of them as "mighty," "ancient," and having an "unknown language" perfectly fits the Babylonians, a dominant and culturally distinct power that would soon conquer Judah and carry its people into exile, fulfilling Jeremiah's dire prophecy.

Why would God use a foreign, pagan nation to punish His own people?

Answer: God's use of a foreign nation to punish His covenant people, Israel, is a recurring theme in the Old Testament, demonstrating His absolute sovereignty over all nations and His unwavering commitment to justice. It underscores that God is not limited to working only through His chosen people but can use any instrument to accomplish His purposes. In this case, Judah's persistent idolatry, pervasive injustice, and spiritual rebellion had reached a point where divine discipline was necessary. By using a foreign power, God emphasized the severity of their sin and their complete dependence on Him. It also served as a powerful lesson for Judah that their covenant relationship did not grant them immunity from judgment if they broke their part of the covenant, as detailed in the curses of Deuteronomy 28.

CHRIST-CENTERED FULFILLMENT

Jeremiah 5:15, with its declaration of an alien nation as an instrument of divine judgment, finds its ultimate Christ-centered fulfillment not in a literal foreign invasion but in the profound spiritual realities of sin, judgment, and redemption through Jesus Christ. The "nation from far" represents the overwhelming and incomprehensible nature of divine wrath against sin, a wrath that humanity, in its spiritual blindness, could neither understand nor escape. Just as Judah could not comprehend the language of their Babylonian invaders, so fallen humanity is alienated from God, unable to understand His ways or communicate effectively with Him due to the profound barrier of sin (Romans 3:11). However, Christ enters this broken reality not as an instrument of further judgment, but as the ultimate Deliverer. He is the one who, though "from far" (heavenly, divine), condescended to speak our language, becoming flesh to bridge the incomprehensible gap between God and humanity (John 1:14). He bore the full weight of God's righteous judgment against sin, enduring the ultimate "invasion" of wrath on the cross (2 Corinthians 5:21). Through His atoning sacrifice, Christ disarms the power of sin and death, offering reconciliation and a new "language" of grace and truth, enabling us to finally "understand" and relate to God (Ephesians 2:13-18). Thus, the terrifying judgment foreshadowed in Jeremiah 5:15 is ultimately absorbed and transformed by the saving work of Christ, who delivers us from the ultimate "foreign power" of sin and brings us into the family of God, where we can truly know and be known.

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Commentary on Jeremiah 5 verses 10–19

We may observe in these verses, as before,

I. The sin of this people, upon which the commission signed against them is grounded. God disowns them and dooms them to destruction, Jer 5:10. But is there not a cause? Yes; for, 1. They have deserted the law of God (Jer 5:11): The house of Israel and the house of Judah, though at variance with one another, yet both agreed to deal very treacherously against God. They forsook the worship of him, and therein violated their covenants with him; they revolted from him, and played the hypocrite with him. 2. They have defied the judgments of God and given the lie to his threatenings in the mouth of his prophets, Jer 5:12, Jer 5:13. They were often told that evil would certainly come upon them; they must expect some desolating judgment, sword or famine; but they were secure and said, We shall have peace, though we go on. For, (1.) They did not fear what God is. They belied him, and confronted the dictates even of natural light concerning him; for they said, "It is not he, that is, he is not such a one as we have been made to believe he is; he does not see, or not regard, or will not require it; and therefore no evil shall come upon us." Multitudes are ruined by being made to believe that God will not be so strict with them as his word says he will; nay, by this artifice Satan undid us all: You shall not surely die. So here: Neither shall we see sword nor famine. Vain hopes of impunity are the deceitful support of all impiety. (2.) They did not fear what God said. The prophets gave them fair warning, but they turned it off with a jest: "They do but talk so, because it is their trade; they are words of course, and words are but wind. It is not the word of the Lord that is in them; it is only the language of their melancholy fancy or their ill-will to their country, because they are not preferred." Note, Impenitent sinners are not willing to own any thing to be the word of God that makes against them, that tends either to part them from, or disquiet them in, their sins. They threaten the prophets: "They shall become wind, shall pass away unregarded, and thus shall it be done unto them; what they threaten against us we will inflict upon them. Do they frighten us with famine? Let them be fed with the bread of affliction." So Micaiah was, Kg1 22:27. "Do they tell us of the sword? Let them perish by the sword," Jer 2:30. Thus their mocking and misusing God's messengers filled the measure of their iniquity.

II. The punishment of this people for their sin. 1. The threatenings they laughed at shall be executed (Jer 5:14): Because you speak this word of contempt concerning the prophets, and the word in their mouths, therefore God will put honour upon them and their words, for not one iota or tittle of them shall fall to the ground, Sa1 3:19. Here God turns to the prophet Jeremiah, who had been thus bantered, and perhaps had been a little uneasy at it: Behold, I will make my words in thy mouth fire. God owns them for his words, though men denied them, and will as surely make them to take effect as the fire consumes combustible material that is in its way. The word shall be fire and the people wood. Sinners by sin make themselves fuel to that wrath of God which is revealed from heaven against all ungodliness and unrighteousness of men in the scripture. The word of God will certainly be too hard for those that contend with it. Those shall break who will not bow before it. 2. The enemy they thought themselves in no danger of shall be brought upon them. God gives them their commission (Jer 5:10): "Go you up upon her walls, mount them, trample upon them, tread them down. Walls of stone, before the divine commission, shall be but mud walls. Having made yourselves masters of the walls, you may destroy at pleasure. You may take away her battlements, and leave the fenced fortified cities to lie open; for her battlements are not the Lord's he does not own them and therefore will not protect and fortify them." They were not erected in his fear, nor with a dependence upon him; the people have trusted to them more than to God, and therefore they are not his. When the city is filled with sin God will not patronise the fortifications of it, and then they are paper walls. What can defend us when he who is our defence, and the defender of all our defences, has departed from us? Num 14:9. What is not of God cannot stand, not stand long, nor stand us in any stead. What dreadful work these invaders should make is here described (Jer 5:15): Lo, I will bring a nation upon you, O house of Israel! Note, God has all nations at his command, does what he pleases with them and makes what use he pleases of them. And sometimes he is pleased to make the nations of the earth, the heathen nations, a scourge to the house of Israel, when that has become a hypocritical nation. This nation of the Chaldeans is here said to be a remote nation; it is brought upon them from afar, and therefore will make the greater spoil and the longer stay, that the soldiers may pay themselves well for so long a march. "It is a nation that thou hast had no commerce with, by reason of their distance, and therefore canst not expect to find favour with." God can bring trouble upon us from places and causes very remote. It is a mighty nation, that there is no making head against, an ancient nation, that value themselves upon their antiquity and will therefore be the more haughty and imperious. It is a nation whose language thou knowest not; they spoke the Syriac tongue, which the Jews at that time were not acquainted with, as appears, Kg2 18:26. The difference of language would make it the more difficult to treat with them of peace. Compare this with the threatening, Deu 28:49, which it seems to have a reference to, for the law and the prophets exactly agree. They are well armed: Their quiver is as an open sepulchre; their arrows shall fly so thick, hit so sure, and wound so deep, that they shall be reckoned to breathe nothing but death and slaughter: they are able-bodied, all effective, mighty men, Jer 5:16. And, when they have made themselves masters of the country, they shall devour all before them, and reckon all their own that they can lay their hands on, Jer 5:17. (1.) They shall strip the country, shall not only sustain, but surfeit, their soldiers with the rich products of this fruitful land. "They shall not store up (then it might possibly by retrieved), but eat up thy harvest in the field and thy bread in the house, which thy sons and thy daughters should eat." Note, What we have we have for our families, and it is a comfort to see our sons and daughters eating that which we have taken care and pains for. But it is a grievous vexation to see it devoured by strangers and enemies, to see their camps victualled with our stores, while those that are dear to us are perishing for want of it: this also is according to the curse of the law, Deu 28:33. "They shall eat up thy flocks and herds, out of which thou hast taken sacrifices for thy idols; they shall not leave thee the fruit of thy vines and fig-trees." (2.) They shall starve the towns: "They shall impoverish thy fenced cities" (and what fence is there against poverty, when it comes like an armed man?), "those cities wherein thou trustedst to be a protection to the country." Note, It is just with God to impoverish that which we make our confidence. They shall impoverish them with the sword, cutting off all provisions from coming to them and intercepting trade and commerce, which will impoverish even fenced cities.

III. An intimation of the tender compassion God has yet for them. The enemy is commissioned to destroy and lay waste, but must not make a full end, Jer 5:10. Though they make a great slaughter, yet some must be left to live; though they make a great spoil, yet something must be left to live upon, for God has said it (Jer 5:18) with a non obstante - a nevertheless to the present desolation: "Even in those days, dismal as they are, I will not make a full end with you;" and, if God will not, the enemy shall not. God has mercy in store for his people, and therefore will set bounds to this desolating judgment. Hitherto it shall come, and no further.

IV. The justification of God in these proceedings against them. As he will appear to be gracious in not making a full end with them, so he will appear to be righteous in coming so near it, and will have it acknowledged that he has done them no wrong, Jer 5:19. Observe, 1. A reason demanded, insolently demanded, by the people for these judgments. They will say "Wherefore doth the Lord our God do all this unto us? What provocation have we given him, or what quarrel has he with us?" As if against such a sinful nation there did not appear cause enough of action. Note, Unhumbled hearts are ready to charge God with injustice in their afflictions, and pretend they have to seek for the cause of them when it is written in the forehead of them. But, 2. Here is a reason immediately assigned. The prophet is instructed what answer to give them; for God will be justified when he speaks, though he speaks with ever so much terror. He must tell them that God does this against them for what they have done against him, and that they may, if they please, read their sin in their punishment. Do not they know very well that they have forsaken God, and therefore can they think it strange if he has forsaken them? Have they forgotten how often they served gods in their own land, that good land, in the abundance of the fruits of which they ought to have served God with gladness of heart? and therefore is it not just with God to make them serve strangers in a strange land, where they can call nothing their own, as he has threatened to do? Deu 28:47, Deu 28:48. Those that are fond of strangers, to strangers let them go.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–19. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 15 and following) Behold, I will bring upon you a nation from afar, O house of Israel, says the Lord: a strong nation, an ancient nation, a nation whose language you will not understand, nor will you know what it speaks. Its quiver is like an open tomb, all mighty warriors. And it will devour your crops and your bread; it will devour your sons and daughters; it will devour your flocks and herds; it will devour your vineyards and fig trees; and it will crush your fortified cities, in which you trust, with the sword. However, in those days, says the Lord, I will not make an end of you. Not much later, and not falsely believed, the Prophets will speak to you in vain, but now I will bring upon you the nation of the Babylonians, who will come from afar: a strong nation, as it is written in Hebrew, Ethan (Gen. X), an ancient nation, once ruled by the giant Nimrod. Whose language you will not understand, as it is written in Hebrew: you will not understand what they say: for it is the solace of evil, if you have those enemies whom you can ask, and who understand your prayers. And what follows: Her quiver is like an open grave; it is not referred to as Babylon in the Septuagint edition, but it signifies the armory. There is no doubt that the kingdom of the Assyrians, Babylonians, Medes, and Persians is extremely skilled in archery. And it also describes the devastation of the land of Judah, the slaughter of sheep, the herding away of livestock, the destruction of cities and walls, because they are all captured by the enemy sword, and yet in such great evils He does not destroy them completely; but He preserves the remaining ones, either those who were led into Babylon and sent back to cultivate the land of Judah, or those who, after the heat of persecution, have kept the faith of the Lord through flight or confession.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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