Attributed commentary excerpt
Keil & Delitzsch on Jeremiah 15:1
A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.
Commentary on the Old Testament
C. F. Keil & F. Delitzsch · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
"And Jahveh said unto me: If Moses and Samuel stood before me, yet would not my soul incline to this people. Drive them from my face, that they go forth. Jer 15:2. And if they say to thee: Whither shall we go forth? then say to them: Thus hath Jahveh said - Such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity. Jer 15:3. And I appoint over them four kinds, saith Jahveh: the sword to slay and the dogs to tear, the fowls of the heaven and the cattle of the earth, to devour and destroy. Jer 15:4. And I give them up to be abused to all kingdoms of the earth, for Manasseh's sake, the son of Hezekiah king of Judah, for what he did in Jerusalem. Jer 15:5. For who shall have pity upon thee, Jerusalem? and who shall bemoan thee? and who shall go aside to ask after thy welfare? Jer 15:6. Thou hast rejected me, saith Jahveh; thou goest backwards, and so I stretch forth mine hand against thee and destroy thee; I am weary of repenting. Jer 15:7. And I fan them with a fain into the gates of the land: bereave, ruin my people; from their ways they turned not. Jer 15:8. More in number are his widows become unto me than the sand of the sea; I bring to them, against the mother of the young man, a spoiler at noon-day; I cause to fall upon her suddenly anguish and terrors. Jer 15:9. She that hath borne seven languisheth, she breatheth out her soul, her sun goeth down while yet it is day, she is put to shame and confounded; and their residue I give to the sword before their enemies, saith Jahveh." The Lord had indeed distinctly refused the favour sought for Judah; yet the command to disclose to the people the sorrow of his own soul at their calamity ( Jer 15:17 and Jer 15:18) gave the prophet courage to renew his supplication, and to ask of the Lord if He had in very truth cast off Judah and Zion ( Jer 15:19), and to set forth the reasons which made this seem impossible ( Jer 15:20 -22). In the question, Jer 15:19, the emphasis lies on the מאסתּ, strengthened as it is by the inf. abs.: hast Thou utterly or really rejected? The form of the question is the same as that in Jer 2:14; first the double question, dealing with a state of affairs which the questioner is unable to regard as being actually the case, and then a further question, conveying wonder at what has happened. גּעל, loathe, cast from one, is synonymous with מאס. The second clause agrees verbally with Jer 8:15. The reasons why the Lord cannot have wholly rejected Judah are: 1. That they acknowledge their wickedness. Confession of sin is the beginning of return to God; and in case of such return, the Lord, by His compassion, has vouchsafed to His people forgiveness and the renewal of covenant blessings; cf. Lev 26:41., Deu 30:2. Along with their own evil doing, the transgression of their fathers is mentioned, cf. Jer 2:5., Jer 7:25., that full confession may be made of the entire weight of wickedness for which Israel has made itself answerable. So that, on its own account, Judah has no claim upon the help of its God. But the Lord may be moved thereto by regard for His name and the covenant relation. On this is founded the prayer of Jer 15:21 : Abhor not, sc. thy people, for Thy name's sake, lest Thou appear powerless to help in the eyes of the nations; see on Jer 15:7 and on Num 14:16. נבּל, lit., to treat as fools, see on Deu 32:15, here: make contemptible. The throne of th…
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