1Then the LORD said to me, “Even though Moses and Samuel were to stand before Me, My heart would not be with this people; send them away from My presence and let them go!

2“And it shall be that when they say to you, ‘Where should we go?’ then you are to tell them, ‘Thus says the LORD:
         “Those destined for death, to death;
         And those destined for the sword, to the sword;
         And those destined for famine, to famine;
         And those destined for captivity, to captivity.”’

3“I will appoint over them four kinds of doom,” declares the LORD: “the sword to slay, the dogs to drag off, and the birds of the sky and the beasts of the earth to devour and destroy. 4“I will make them an object of horror among all the kingdoms of the earth because of Manasseh, the son of Hezekiah, the king of Judah, for what he did in Jerusalem.

5“Indeed, who will have pity on you, O Jerusalem,
         Or who will mourn for you,
         Or who will turn aside to ask about your welfare?

6“You who have forsaken Me,” declares the LORD,
         “You keep going backward.
         So I will stretch out My hand against you and destroy you;
         I am tired of relenting!

7“I will winnow them with a winnowing fork
         At the gates of the land;
         I will bereave them of children, I will destroy My people;
         They did not repent of their ways.

8“Their widows will be more numerous before Me
         Than the sand of the seas;
         I will bring against them, against the mother of a young man,
         A destroyer at noonday;
         I will suddenly bring down on her
         Anguish and dismay.

9“She who bore seven sons pines away;
         Her breathing is labored.
         Her sun has set while it was yet day;
         She has been shamed and humiliated.
         So I will give over their survivors to the sword
         Before their enemies,” declares the LORD.

10Woe to me, my mother, that you have borne me
         As a man of strife and a man of contention to all the land!
         I have not lent, nor have men lent money to me,
         Yet everyone curses me.

11The LORD said, “Surely I will set you free for purposes of good;
         Surely I will cause the enemy to make supplication to you
         In a time of disaster and a time of distress.

12“Can anyone smash iron,
         Iron from the north, or bronze?

13“Your wealth and your treasures
         I will give for booty without cost,
         Even for all your sins
         And within all your borders.

14“Then I will cause your enemies to bring it
         Into a land you do not know;
         For a fire has been kindled in My anger,
         It will burn upon you.”

Jeremiah’s Prayer and God’s Answer

15You who know, O LORD,
         Remember me, take notice of me,
         And take vengeance for me on my persecutors.
         Do not, in view of Your patience, take me away;
         Know that for Your sake I endure reproach.

16Your words were found and I ate them,
         And Your words became for me a joy and the delight of my heart;
         For I have been called by Your name,
         O LORD God of hosts.

17I did not sit in the circle of merrymakers,
         Nor did I exult.
         Because of Your hand upon me I sat alone,
         For You filled me with indignation.

18Why has my pain been perpetual
         And my wound incurable, refusing to be healed?
         Will You indeed be to me like a deceptive stream
         With water that is unreliable?

19Therefore, thus says the LORD,
         “If you return, then I will restore you—
         Before Me you will stand;
         And if you extract the precious from the worthless,
         You will become My spokesman.
         They for their part may turn to you,
         But as for you, you must not turn to them.

20“Then I will make you to this people
         A fortified wall of bronze;
         And though they fight against you,
         They will not prevail over you;
         For I am with you to save you
         And deliver you,” declares the LORD.

21“So I will deliver you from the hand of the wicked,
         And I will redeem you from the grasp of the violent.”

Parallel Verses

New American Standard Bible (©1995)
Then the LORD said to me, "Even though Moses and Samuel were to stand before Me, My heart would not be with this people; send them away from My presence and let them go!

GOD'S WORD® Translation (©1995)
Then the LORD said to me, "Even if Moses and Samuel were standing in front of me, I would not feel sorry for these people. Send them away from me, and let them go.

King James Bible
Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth.

Douay-Rheims Bible
And the Lord said to me: If Moses and Samuel shall stand before me, my soul is not towards this people: cast them out from my sight, and let them go forth.

Darby Bible Translation
And Jehovah said unto me, Though Moses and Samuel stood before me, my soul would not turn toward this people. Send them out of my sight, and let them go forth.

English Revised Version
Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth.

Webster's Bible Translation
Then said the LORD to me, Though Moses and Samuel stood before me, yet my mind could not be towards this people: cast them out of my sight, and let them go forth.

World English Bible
Then Yahweh said to me, Though Moses and Samuel stood before me, yet my mind would not be toward this people: cast them out of my sight, and let them go forth.

Young's Literal Translation
And Jehovah saith unto me: Though Moses and Samuel should stand before Me, My soul is not toward this people, Send from before My face, and they go out.

Cross References

Exodus 32:11 Then Moses entreated the LORD his God, and said, "O LORD, why does Your anger burn against Your people whom You have brought out from the land of Egypt with great power and with a mighty hand?

Numbers 14:13 But Moses said to the LORD, "Then the Egyptians will hear of it, for by Your strength You brought up this people from their midst,

Deuteronomy 9:26 "I prayed to the LORD and said, 'O Lord GOD, do not destroy Your people, even Your inheritance, whom You have redeemed through Your greatness, whom You have brought out of Egypt with a mighty hand.

1 Samuel 12:19 Then all the people said to Samuel, "Pray for your servants to the LORD your God, so that we may not die, for we have added to all our sins this evil by asking for ourselves a king."

2 Kings 17:20 The LORD rejected all the descendants of Israel and afflicted them and gave them into the hand of plunderers, until He had cast them out of His sight.

Psalm 99:6 Moses and Aaron were among His priests, And Samuel was among those who called on His name; They called upon the LORD and He answered them.

Psalm 106:23 Therefore He said that He would destroy them, Had not Moses His chosen one stood in the breach before Him, To turn away His wrath from destroying them.

Jeremiah 7:15 "I will cast you out of My sight, as I have cast out all your brothers, all the offspring of Ephraim.

Jeremiah 9:19 "For a voice of wailing is heard from Zion, 'How are we ruined! We are put to great shame, For we have left the land, Because they have cast down our dwellings.'"

Jeremiah 10:18 For thus says the LORD, "Behold, I am slinging out the inhabitants of the land At this time, And will cause them distress, That they may be found."

Jeremiah 15:19 Therefore, thus says the LORD, "If you return, then I will restore you-- Before Me you will stand; And if you extract the precious from the worthless, You will become My spokesman. They for their part may turn to you, But as for you, you must not turn to them.

Jeremiah 16:5 For thus says the LORD, "Do not enter a house of mourning, or go to lament or to console them; for I have withdrawn My peace from this people," declares the LORD, "My lovingkindness and compassion.

Jeremiah 16:13 'So I will hurl you out of this land into the land which you have not known, neither you nor your fathers; and there you will serve other gods day and night, for I will grant you no favor.'

Jeremiah 18:20 Should good be repaid with evil? For they have dug a pit for me. Remember how I stood before You To speak good on their behalf, So as to turn away Your wrath from them.

Jeremiah 22:28 "Is this man Coniah a despised, shattered jar? Or is he an undesirable vessel? Why have he and his descendants been hurled out And cast into a land that they had not known?

Jeremiah 35:19 therefore thus says the LORD of hosts, the God of Israel, "Jonadab the son of Rechab shall not lack a man to stand before Me always."'"

Jeremiah 52:3 For through the anger of the LORD this came about in Jerusalem and Judah until He cast them out from His presence. And Zedekiah rebelled against the king of Babylon.

Ezekiel 14:14 even though these three men, Noah, Daniel and Job were in its midst, by their own righteousness they could only deliver themselves," declares the Lord GOD.

Ezekiel 14:20 even though Noah, Daniel and Job were in its midst, as I live," declares the Lord GOD, "they could not deliver either their son or their daughter. They would deliver only themselves by their righteousness."

Ezekiel 22:30 "I searched for a man among them who would build up the wall and stand in the gap before Me for the land, so that I would not destroy it; but I found no one.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 15

When we left the prophet, in the close of the foregoing chapter, so pathetically poring out his prayers before God, we had reason to hope that in this chapter we should find God reconciled to the land and the prophet brought into a quiet composed frame; but, to our great surprise, we find it much otherwise as to both. I. Notwithstanding the prophet's prayers, God here ratifies the sentence given against the people, and abandons them to ruin turning a deaf ear to all the intercessions made for them (v. 1-9). II. The prophet himself, notwithstanding the satisfaction he had in communion with God, still finds himself uneasy and out of temper. 1. He complains to God of his continual struggle with his persecutors (v. 10). 2. God assures him that he shall be taken under special protection, though there was a general desolation coming upon the land (v. 11-14). 3. He appeals to God concerning his sincerity in the discharge of his prophetic office and thinks it hard that he should not have more of the comfort of it (v. 15-18). 4. Fresh security is given him that, upon condition he continue faithful, God will continue his care of him and his favour to him (v. 19-21). And thus, at length, we hope he regained the possession of his own soul.

Verses 1-9

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, v. 4. What that was we are told, and that it was for it that Jerusalem was destroyed, 2 Ki. 24:3, 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 (v. 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 (v. 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 (v. 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 (1 Sa. 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? v. 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, 2 Sa. 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 (v. 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 (v. 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 (v. 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, v. 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, v. 8, 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, 23), and the Chaldean soldiers were called watchers, ch. 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, 1 Sa. 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 (v. 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.

Calvin's Commentary

l. Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth.

1. Et dixit Jehova ad me, Si steterint Moses et Samuel coram facie mea, non est anima (id est cor meum) ad populum hunc; emitte a facie mea et exeant.

2. And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith the LORD; 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.

2. Et erit, si dixerint tibi, Quo exibimus? (vel, egrediemur) tunc dices illis, Sic dicit Jehova, Qui ad mortem, ad mortem, et qui ad gladium, ad gladium, et qui ad famem, ad famem, et qui ad captivitatem, ad captivitatem.

God again repeats what we have before observed, -- that as the impieties and sins of the people had arrived at the highest pitch, there was no more room for pardon or for mercy: and though God seems to have rejected altogether the prayer of his servant, we are not yet to think that it was without any benefit. Jeremiah wished indeed to deliver the whole people from destruction; but he did not thus pray inconsiderately and uselessly; for he distinguished between the titular church, as they say, and the chosen seed, for he knew that many were become the degenerated children of Abraham: nor was he unacquainted with what is said in the Psalms,

"Who shall dwell in thy tabernacle, and who shall stand on the mount of thy holiness? He who is innocent as to his hands, and is of a pure heart." (Psalm 15:1, 2)

The Prophet there distinctly shews that hypocrites glory in vain, because they had a free entrance into the Temple, and sacrificed together with the faithful; for a clean heart and pure hands are required. Jeremiah no doubt fully understood this.

Though then he extended his solicitude to the whole body of the people, he yet knew that there was a chosen seed. So at this day, when we pray, we ought, according to the rule of charity, to include all, for we cannot fix on those whom God has chosen or whom he has rejected; and thus we ought, as far as we can, to promote the salvation of all; and yet we know, as a general truth, that many are reprobate for whom our prayers will avail nothing; we know this, and yet we cannot point out any one as by the finger. So then the prayer of Jeremiah was not useless; but in its very form, as they say, it was not heard, for he wished the whole people to be saved; but as God had resolved to destroy the ungodly, such as were beyond the reach of hope on account of their untamable obstinacy, Jeremiah obtained only in part what he prayed for, -- that God would preserve his Church, which then was in a manner hidden.

But it is now said, If stand before me did Moses and Samuel, [126] my soul would not be towards this people The meaning is, that though all intercessors came forth in their behalf, they could do nothing, for God had rejected them. Moses and Samuel are here mentioned, but in another place Job and Daniel are named, and for the same reason. (Ezekiel 14:14) Moses is mentioned here, because we find that he offered himself, and wished to be, an anathema for his people.

"Blot me out of the book of life, or spare this people." (Exodus 32:32)

As then God's wrath had been so often pacified by Moses, he is here mentioned; for when it was all over with the people, he delivered them as it were from eternal death, and this was well and commonly known to the Jews. As to Samuel, we know how celebrated he was, and that God had been often pacified by him for the preservation of the whole people; but at length, when he prayed for Saul, God did indeed restrain his immoderate zeal, and forbade him to pray any more, (1 Samuel 16:1) and yet he ceased not to pray. As then there was so great a fervor in Samuel, that he in a manner struggled with God, he is here joined with Moses: "If, then, stand before me did these two, my soul, or my heart, would be alienated from this people, for I shall be no more pacified towards them."

But he speaks of the perverse multitude, which had so often wilfully sought their own destruction; for, as it has appeared elsewhere, the people had never been rejected; and yet we must distinguish between the chaff and the wheat. Judea was, as it were, the threshing -- floor of God, on which there was a great heap of chaff, for the multitude had departed from true religion; and there were a few grains found hid in the rubbish. Hence the heart of God was not towards the people, that is, towards the degenerated children of Abraham, who were proud only of their name, while they were covenant -- breakers; for they had long ago forsaken the true worship of God and all integrity. Therefore the heart of God was not towards them. At the same time he preserved, in a wonderful and in a hidden manner, a remnant.

Now this passage teaches us what James also mentions, that the prayer of the righteous avails much with God; and he brings forward the example of Elijah, who closed heaven by his prayer, so that it rained not for a long time; and who afterwards opened heaven by his prayer, so as to obtain rain from God. (James 5:16-18) He hence infers that the prayers of the righteous avail much, not only when they pray for themselves, but also when they pray for others; for Elijah had no particular regard for himself, but his object was to gain relief for the whole people. It is indeed certain that the intercession of the saints is highly appreciated by God; and hence it is that we are bidden winingly and freely to make known to one another our necessities, so that we may mutually help and pray for one another. But we must at the same time observe, that they who think themselves to be commended to God by others in their prayers, ought not on that account to become more secure; for it is certain, that as the prayers of the faithful avail the members of Christ, so they do no good to the ungodly and the hypocrites. Nor does God indeed bid us to acquiesce in the confidence, that others pray for us, but bids every one to pray, and also to join their prayers with those of all the members of the ChurJeremiah Whosoever then desires to profit by the prayers of the saints must also pray himself.

It is true, I allow, that the prayers of the saints sometimes benefit even the ungodly and aliens; for it was not in vain that Christ prayed,

"Father, forgive them, for they know not what they do," (Luke 23:34)

nor did Stephen pray in vain when he offered up a similar prayer, (Acts 7:60) and I am disposed to agree with what Augustine says, that Paul, among others, was the effect of Stephen's prayer. (Serm. 1, de Sanctis) But I am speaking now of what we must do when we find that we are helped by the prayers of the saints, that is, that we are strenuously to perform our part, and strive to shew for our brethren the same solicitude and care as we expect from them. It is then certain beyond a doubt, that each is not only heard when he prays for himself, but that the prayers of the saints avail in behalf of others.

But extremely ridiculous are the Papists, who apply this passage to dead saints: Moses and Samuel, they say, were dead, when God declared what is here said; it is then true that they prayed. The inference is worthy of such teachers, which is as good as the braying of an ass. There is here a supposition made, as though God did say, "If Moses and Samuel were now alive and interceded for them, I would yet remain implacable." But Ezekiel mentions Daniel, who was then living, and he names also Job. We hence see that he makes no distinction between the dead and the living. Therefore the Papists are extremely foolish and stupid when they thus idly prate that the dead pray for the living, on the ground of what is here said of Moses and Samuel. It is not then worthwhile to refute this ignorant assertion, as it vanishes almost of itself: a brief warning, lest ally one should be deluded by such a cavil, is sufficient. [127]

He afterwards bids the Prophet to east away the people; cast them away, or banish them, he says, from my presence He doubtless speaks here in a strong manner, "Let them be gone from me." But yet God shews what he had commanded his Prophet; as though he had said, "Fulfil thou thine office, remember what burden I have laid on thee." Jeremiah had been ordered to denounce exile on the people? he was the herald of divine vengeance. As then he sustained this office, it was his duty to execute the commission which God had given him. We now then apprehend what these words mean, cast them away [128]

But we must again notice here what we have before seen, -- that God commends the efficacy of prophetic doctrine, according to what has been said,

"I set thee over nations and kingdoms, to plant and to root up, to build and to destroy," (Jeremiah 1:10)

Then God intimates, that so great a power would be in the mouth of his servant, that though the Jews mocked at his predictions, as if they were vain threatenings to frighten children, they would yet be like thunderbolts; so that Jeremiah would drive away the people, as though he was furnished with a large army and great forces, according to what Paul declares, -- that he had power given him to cast down every height that exalted itself against Christ. (2 Corinthians 10:5) As then God claims so great an authority for his prophetic doctrine, when threatening the unbelieving with punishment, let us know that the same extends to all the promises of salvation. Therefore, whenever God offers grace to us by the gospel, and testifies that he will be propitious to us, let us know that heaven is in a manner open to us; and let us not seek any other ground of assurance than his own testimony: and why? because as to the prophets was given the power of binding and loosing, so now the same power is given to the Church, that is, to invite all to be saved who are as yet healable, and to denounce eternal ruin on the reprobate and the obstinate in their wickedness, according to what is said by Christ,

"Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven." (Matthew 16:19; Matthew 18:18)

For he gave his Apostles the power not only of binding, but also of loosing. And Paul, after having spoken in high terms of the former power, adds,

"When your obedience shall be accomplished," (2 Corinthians 10:6)

as though he had said, that the gospel was not preached only for this end, to pronounce death on the reprobate, but that it was also a pledge of salvation to all the elect, to them who embraced by true faith the promises offered to them.

He now confirms the previous sentence, If they shall say, Whither shall we go forth? then shalt thou say to them, Those for death, to death; those for the sword, to the sword; those for the famine, to the famine; those for exile, to exile; as though he had said, "In vain do they complain of their own miseries." For God, no doubt, had in view the clamorous complaints which prevailed everywhere among the people on account of their very heavy calamities. Thus indeed were hypocrites wont to do; for whenever God spared them, they haughtily insulted the prophets, and boastingly alleged their subsidies and fortresses; but when God's hand pressed hard on them, they became very eloquent in their complaints: "Alas! how far will God go at length? is there to be never an end? and what does all this mean? why does he so severely afflict us? and why does he not at least relieve us in some measure from our ntiseries?" As then the hypocrites were so querulous in their calamities, God anticipates all these expostulations, and says, "If they say to thee, Where shall we flee?' say to them, Either to death, or to famine, or to the sword, or to exile;' it is all one with God, and it matters not; for there is no hope of mercy for you any longer, since God has rejected you: know then that it is all over with you, for there is no deliverance for you from God: either the sword, or famine, or some other kind of death will overtake you; ye are in every way past hope."

Footnotes:

[126] Noticed here may be an identity of idiom in Hebrew and Welsh: The verb "stand" is in the singular number, though followed by two nominative cases. So it is in Welsh: and were the nominative cases before it, the verb would be in the plural number. Pe savai Moses a Samuel o'm blaen. This is the Hebrew, word for word. Both the Septuagint and the Vulgate retain the singular number of the verb; but they are not grammatically correct. -- Ed.

[127] Venema, referring to this notion of the Papists, says, "The words are not that they stood, but that if they stood; he speaks not of them as dead, but as living, intimating, that if they were alive and interceded for the people, they would not succeed in delivering them." We shall add an observation of Scott -- "This passage fully proves that departed saints do not intercede for us; for it evidently implies that Moses and Samuel did not then stand before the Lord in behalf of Israel or of any in Israel." -- Ed.

[128] The verb means more properly to send; he was to send them from God's presence by his doctrine, intimating that God disowned and rejected them: and they were to go forth or to go out, that is, from his presence. The allusion is to the sending away a divorced woman, -- Send them from my presence, and let them go forth: 2. And it shall be, when they say to thee, "Where shall we go forth?" that thou shalt say to them -- Thus saith Jehova, -- "Those for death, to death; And those for the sword, to the sword; And those for the famine, to the famine; And those for captivity, to captivity." It is observed by Venema and Blaney, that "death" was that by pestilence. See Jeremiah 14:12, Jeremiah 18:21. Some were destined for death by pestilence, to this they were to go forth: and so as to the other evils. The Rabbis say that there are gradations in the evils mentioned here: death by pestilence is the less grievous than the sword; the sword than the famine; the famine than captivity; the last being more grievous than all the other evils. See 2 Samuel 24:13, 14; Lamentations 4:9; and Leviticus 26:39. The "sword" being the principal weapon, is put here for any violent death inflicted by enemies. -- Ed. PRAYER

Grant, Almighty God, that since thou art graciously pleased to exhort us to repent, and withholdest thine hand, yea, and allowest us the opportunity to repent, -- O grant, that we may not obstinately provoke against ourselves thy extreme vengeance, but render ourselves obedient to thee, so that thou mayest not only hear others praying for us, but that our own prayers may also obtain pardon from thee, espedally through the intercession of Christ, thine only -- begotten Son, who has once for all reconciled thee to us, and whose perpetual intercession is to continue to reconcile us to thee, until we shall appear at length before thee with all our spots and filth wholly washed away, and be made partakers of that glory which has been obtained for us by Christ our Lord. -- Amen.

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Hidden Manna
He was eminently the man that had seen affliction, and yet in the midst of a wilderness of woe he discovered fountains of joy. Like that Blessed One, who was "the man of sorrows" and the acquaintance of grief, he sometimes rejoiced in spirit and blessed the name of the Lord. It will be both interesting and profitable to note the root of the joy which grew up in Jeremiah's heart, like a lone palm tree in the desert. Here was its substance. It was an intense delight to him to have been chosen to the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Ten Reasons Demonstrating the Commandment of the Sabbath to be Moral.
1. Because all the reasons of this commandment are moral and perpetual; and God has bound us to the obedience of this commandment with more forcible reasons than to any of the rest--First, because he foresaw that irreligious men would either more carelessly neglect, or more boldly break this commandment than any other; secondly, because that in the practice of this commandment the keeping of all the other consists; which makes God so often complain that all his worship is neglected or overthrown, …
Lewis Bayly—The Practice of Piety

The Sins of Communities Noted and Punished.
"Verily I say unto you, All these things shall come upon this generation." This is predicated of the judgments of God on those who had shed the blood of his saints. The Savior declares that all the righteous blood which had been shed on the earth from that of Abel down to the gospel day, should come on that generation! But is not this unreasonable and contrary to the Scriptures? "Far be wickedness from God and iniquity from the Almighty. For the work of man shall be render unto him, and cause every …
Andrew Lee et al—Sermons on Various Important Subjects

General Notes by the American Editor
1. The whole subject of the Apocalypse is so treated, [2318] in the Speaker's Commentary, as to elucidate many questions suggested by the primitive commentators of this series, and to furnish the latest judgments of critics on the subject. It is so immense a matter, however, as to render annotations on patristic specialties impossible in a work like this. Every reader must feel how apposite is the sententious saying of Augustine: "Apocalypsis Joannis tot sacramenta quot verba." 2. The seven spirits, …
Victorinus—Commentary on the Apocolypse of the Blessed John

How those who Fear Scourges and those who Contemn them are to be Admonished.
(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished …
Leo the Great—Writings of Leo the Great

What the Scriptures Principally Teach: the Ruin and Recovery of Man. Faith and Love Towards Christ.
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Hugh Binning—The Works of the Rev. Hugh Binning

The Word
The third way to escape the wrath and curse of God, and obtain the benefit of redemption by Christ, is the diligent use of ordinances, in particular, the word, sacraments, and prayer.' I begin with the best of these ordinances. The word . . . which effectually worketh in you that believe.' 1 Thess 2:13. What is meant by the word's working effectually? The word of God is said to work effectually when it has the good effect upon us for which it was appointed by God; when it works powerful illumination …
Thomas Watson—The Ten Commandments

Jeremiah
Among those who had hoped for a permanent spiritual revival as the result of the reformation under Josiah was Jeremiah, called of God to the prophetic office while still a youth, in the thirteenth year of Josiah's reign. A member of the Levitical priesthood, Jeremiah had been trained from childhood for holy service. In those happy years of preparation he little realized that he had been ordained from birth to be "a prophet unto the nations;" and when the divine call came, he was overwhelmed with …
Ellen Gould White—The Story of Prophets and Kings

An Analysis of Augustin's Writings against the Donatists.
The object of this chapter is to present a rudimentary outline and summary of all that Augustin penned or spoke against those traditional North African Christians whom he was pleased to regard as schismatics. It will be arranged, so far as may be, in chronological order, following the dates suggested by the Benedictine edition. The necessary brevity precludes anything but a very meagre treatment of so considerable a theme. The writer takes no responsibility for the ecclesiological tenets of the …
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Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
John Edgar McFadyen—Introduction to the Old Testament