Matthew Poole and continuators on Jeremiah 15

1 THen said the LORD unto 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 .

We are (though in another Chapter) yet in the same Prophesie, or discourse betwixt God and this Prophet, Ieremiah having been once denyed, sollicited God again, as we had it in the four last verses of the former Chapter. God here replyeth to that Prayer, and the sum of what he saith is, that he was inexorable in their case. Though Moses who could obtain so much of God, upon their sinning, in the case of the Golden Calf, Exod. 32.11, 14. and in the case of the peoples murmuring, Numb. 14.19, 20. and Sam[illegible: 2 letters]l who was so prevalent with God, 1 Sam. 7.9. though these two formerly so potent and prevalent Mediators for a people with me, stood before m[illegible: 1 letter] ▪ waited (that is) upon me, and sollicited me on the behalf of this people, yet I could not favour this people.

Cast them out of my sight, I am not able to abide them; and let them go forth.

Marginal references: Ezek. 14.14.; Exod. 32.11, 14.; 1 Sam. 7.[illegible: 1 letter].

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 famine, to famine, and such as are for captivity, to captivity .

If they ask thee what thou meanest by going forth, which being a term of motion, implyeth a term to which the motion should be.

Saith God in the general it is to ruine and destruction, but they shall not all be destroyed one and the same way; Some shall be destroyed by the Pestilence, (for that is here to be understood by death) others shall be destroyed by the Famine, others by the sword of Enemies, others shall go into Captivity, but one way or other the Land shall be quitted of the most of you.

Marginal references: chap. 43.11. Ezek 5.2, 11. Zech. 11.9.

3 And I will appoint over them four kinds, saith the LORD , the sword to slay, and the dogs to tear, and the fowls of the heaven, and the beasts of the earth to devour and destroy .

Four kinds of destroyers, the Enemies swords shall slay them, and so make meat for the dogs▪ who shall tear their Carcasses, and for the birds of prey, who shall prey upon their dead Bodies that shall lye unburied.

And I will also send amongst them wild beasts, who shall both tear their living Bodies and their dead Carcasses.

Marginal references: [illegible: 1 letter]ev. 26.16.; Heb. Families.; chap. 7.33.

4 And I will cause them to be removed into all kingdoms of the earth ; because of Manasseh the son of Hezekiah king of Judah, for that which he did in Hierusalem .

Though the body of the people were removed into Babylon, yet as it is more then probable that many of them fled into other Countries to save themselves; so there is no doubt, but the King of Babylon removed them into several Kingdoms belonging to his large Empire.

What Manasseh did may be read 2 Kings 21.11. He did wickedly, above all that the Amorites did, that were before him, and made also Iudah to sin with his Idols. verse 16. Moreover he shed innocent blood very much, till he had filled Ierusalem from one end to another, besides his sin wherewith be made Iudah to sin, &c. Some make a question whether God means the personal sins of Manasseh and his Ministers, or only the sins of the same kind that the Iewes still continued▪ Manasseh lived 55 years, his Son Iosiah 31 years, it was now the time of Iehojachim, the Son of Josiah, who Reigned but eleven years, and it is probable this was his fifth year, (for in that year he proclaimed the fast) for the drought, (as is supposed) chap. 36.9. Though the people were bad enough still, yet it is no way probable, that they were so bad as in the time of Manasseh. We know all Iosiahs time, the Father of this Prince, was a time of Reformation, though it be certain, much of their old leaven of Idolatry and Superstition was yet in them. Whatever therefore some think, God undoubtedly meaneth the guilt that Manasseh and his Subjects contracted, forty years before this time: Nor do I see any reason why any should question, whether it be consistent with the justice of God, to punish the sins of Parents upon their posterity, when it is no more then we see done every day, in the punishments of Traytors and Felons, by the siezing the Estates of their Children, and in Wars, upon the taking of Cities and fortified places, and it is no more then God hath threatned in the second Commandment, Exod. 20. and declared it as a piece of his name, Exod. 34. and done in a multitude of Scriptural instances. Manasseh is here named as the son of Hezekiah for his shame, because of his degeneracy from so good a Parent; it is expresly said, 2 Kings 23.6. that notwithstanding Josiah's Reformation, yet the Lord turned not from the fierceness of his wrath, kindled against Iudah for the provocations of Manasseh.

Marginal references: Heb. give them for a removing.; Deut. 28.25. chap. 24.9. Ezek. 23.46.; 2 King. 24.3.

5 For who shall have pity upon thee, O Hierusalem? or who shall bemone thee? or who shall go aside to ask how thou doest .

The sum of this is, that this people should be in a most miserable pityless state and condition; none should regard them in the day of their calamity, nor so much as once inquire after them, or how they fared, or what they did.

Marginal references: Isa. 51.19.; Heb. to ask of thy peace.

6 Thou hast forsaken me, saith the LORD, thou art gone backward, therefore will I stretch out my hand against thee, and destroy thee, I am weary with repenting .

God here by more phrases of the same import with many that we have before met with, declareth his steady resolution to destroy them, for their Apostacy from him, and sets out himself to them as angry Princes or Parents, that had been often provoked against a Subject or a Child, and often resolved to punish the offender, but out of their own clemency, or upon the mediation and intercession of others for them, had altered their minds▪ and resolved to spare them, but at last, met with so many fresh provocations that they are weary of forgiving them any longer, so God declareth himself weary of his patient bearing with them, and resolved to bear no longer.

7 And I will fan them with a fan in the gates of the land , I will bereave them of children , I will destroy my people, sith they return not from their wayes .

Not a purging fan by affliction to separate their chaff and dross from them, but a scattering fan, some Translate it into the gates of the Earth: So it is the same that God had before said, that he would remove them into all Nations; (Gates being put for Cities) but it is more probable that this is added in pursuit of the Metaphor of fanning, men usually choosing barn doors to fan at, that they may have the advantage of the wind.

Of Children is not in the Hebrew, and is needlesly supplyed, it may as well be of any, or all their comforts or good things.

Their priviledge claimed of being my people shall not protect them, so long as they go on in their leud and sinful courses.

Marginal references: Or, whatsoever is dear.

8 Their widowes are increased to me above the sand of the seas , I have brought upon them against the mother of the young men, a spoiler at noon-day : I have caused him to fall upon it suddenly, and terrours upon the city .

The Prophet speaking in the name of that God who calleth things that are not, as if they were, still continueth his stile, speaking of things to come, as if present. In Iehojachim's time we read of no such plenty of Widowes, they were multiplyed when the City was besieged, and taken in Zedekiahs time, to a great number, hyperbolically compared to the sands of the Sea.

There is a great variety amongst interpreters, as to their sense of this phrase, about which those that are curious may consult the English Annotations upon this Verse; by the spoiler at Noonday, is meant Neb[illegible: 1 letter]chadnezzar, in the sense of the best interpreters, who came not like a thief who cometh by night to rob and to spoil, but with an Army in the day time, the question only is, about those words against the Mother of the young men. The Hebrew word, which our translation renders young men, is [non-Latin text not transcribed] which properly signifieth a choice man, or a person chosen from the Hebrew Verb which signifieth to chuse; so as it may as well be Translated the mother of the chosen, as the mother of the young men. Because young men are looked upon as the choice men, whether for beauty, or strength and ability for any thing, the word often signifies a young man, Deut. 32.25. 2 Sam. 6.1. Cant. 5.15. Psal. 148.12. Isa. 23.4. Ezek. 9 6. and in many other Texts. Some will have the sense (as in our Marge[illegible: 1 letter]t.) against the mother, a young man m[illegible: 2 letters]ning by the young man, Nebuchadnezzar, and by the Mother, Ierusalem, the Iewes are in the Canticles called the daughters of Hierusalem, and Hierusalem which is above, is by the Apostle called the Mother of us all. The Hebrew word is in the singular number, how we Translate it young men I understand not. Pagnine Translates it Electi, the Mother of the chosen, I do think that by the Mother is meant Hierusalem, and that populi may be understood to Electi, Hierusalem was the Mother of the Jewish people, or Iudea at least, against whom Nebuchadnezzar the spoiler at noon-day was sent; and we know that the Iewes were Gods chosen people.

This last clause is yet more obscure then the other, word for word as it is in the Hebrew, it is, I have caused to fall upon it suddenly, the City and terrours. The word here used [non-Latin text not transcribed] commonly signifies a City in Scripture, and is very rarely Translated otherwise, were it not for the Adverb suddenly coming between it and City, the sense were plain, and thus, I will cause to fall upon that City, terrours; Others read it, I will cause him to fall upon it, and terrours upon the City. The word sometimes in Scripture signifies Enemies, and is so Translated, 1 Sam. 28.16, Psal. 139.20. Dan. 4.19. In this signification of the word, the sense is plain, I will send upon it the Enemy and terrours. The Learned Author of our English Annotations observes it is translated a Watcher, Dan. 4.13, 23. and thinks the sense may be thus, I have caused it to fall upon them suddenly, a watcher that bringeth terrours, to which purpose he tells us, the Chaldean Forces are compared to watchers, chap. 4.16, 17▪ and 5.6.

Marginal references: Or, against the mother City, a young man spoiling, &c. Or, against the mother and the young men.

9 She that hath born seven languisheth: she hath given up the ghost▪ her sun is gone down while it was yet day ; she hath been ashamed and confounded , and the residue of them will I deliver to the sword, before their enemies, saith the LORD .

Seven signifies many, 1 Sam. 2.5. Iob 5.19. The Prophet complains, that Hierusalem or the country of Iudah, that had been very numerous in people, now grew feeble, neither able to maintain those she had born, nor yet to bear more.

In the midst of her prosperity, she became thus miserable.

A part of them were confounded by the Judgments of God which came upon them before their Captivity.

For the remainder of them, (saith God) they shall be destroyed by the sword of the Enemy.

Marginal references: Amos 8.9.

10 Wo is me, my mother, that thou hast born me a man of strife, and a man of contention to the whole earth : I have neither lent on usury, nor men have lent to me on usury, yet every one of them doth curse me .

The Prophet in this verse cannot be excused from a great measure of passion, and humane infirmity, he almost curseth the day of his birth, denouncing himself a woful, miserable man, to be born a man of strife and contention to the whole world, that is, those Nations in it against which God sent him to denounce his judgments, which denunciations, how true soever, and the truth of which they afterward did effectually find, yet they were not able to bear, and therefore they strove with him, and contended against him, yet it was not for his sin.

Usury was forbidden the Iewes, Deut. 23.19. and so was the more odious, but saith the Prophet, I have not followed that trade, I have neither lent nor borrowed upon usury, I have done them no wrong, nor given them any occasion against me, yet they will not be reconciled to me, but speak of me all manner of evil: This was the lot of the old Prophets, the lot of Samuel, of Christ, of his Apostles, and of all the faithful Ministers of the Gospel ever since, let them carry themselves never so innocently, and obligingly to people, yet if they will be faithful, and truly reveal unto people the mind and will of God, that is enough to anger a people whose wills are not subjugated to the will of God, and they will curse them.

Marginal references: Job 3.1. &c. chap. 20.14.

11 The LORD said, Verily it shall be well with thy remnant , verily I will cause the enemy to entreat thee well in the time of evil, and in the time of affliction .

The latter words of the verse expound the former, for by Remnant is here meant the residue, or remnant of dayes that Ieremiah had yet to live, not the remnant of the people who should come out of Babylon.

I will by my providence so order it, that how cruelly and severely soever the enemy deals with thy countrymen, yet he shall use thee kindly when he shall take the City; See the fulfilling of this Prophesie, chap. 39.11. and 40.3, 4.

Marginal references: Or, I will entreat the Enemy for thee.

12 Shall iron break the northern iron and the steel ?

There is a great variety in interpreters, as to this verse also, some interpreting this as a Prophesie that none should break the Prophet, whom God would make as the Northern Iron and Steel, which was the hardest of all Iron, the Chalybes (from whom Steel had its name Chalybs) being Northern people, and the most famous of any then known in the World, for tempering Iron to make it hard and tough: Others interpreting it, as denying that there should ever be an agreement betwixt the Iewes and the Chaldeans, but to me, the words of the next verse seem to give us the sense, that the Iewes should certainly be over-run, and conquered by the Babylonians, for as the Northern Iron and Steel is the hardest, and no Iron could break that, so God having edged and hardened their enemies the Chaldeans, all their opposition to them would signifie nothing.

13 Thy substance and thy treasures will I give to the spoil without price , and that for all thy sins, even in all thy borders .

All thy riches, and precious things shall be spoiled, I will have no regard saith God, to loss or gain in it, or there shall be no price taken for the redemption of them; for

what shall be done, shall be by me done for all the sins which thou hast been guilty of in all the parts of the Country.

Marginal references: chap. 17.3.

14 and I will make thee to pass with thine enemies, into a land which thou knowest not, for a fire is kindled in mine anger, which shall burn upon you .

As the former verse, so this also must be understood not of the Prophet for he was not carried into Babylon, but of the people, whose Captivity is threatned in this place, and the cause of it declared, the wrath of the Lord against them for their sins, the effects of which are compared to a fire which should burn them.

Marginal references: Deut. 32.22.

15 O LORD, thou knowest , remember me and visit me , and revenge me of my persecutors , take me not away in thy long suffering : know that for thy sake I have suffered rebuke .

Either thou knowest my sincerity, how faithfully I have revealed thy will, so Psal. 139.1, 23. Or thou knowest my sufferings, how wickedly they deal with me; or thou knowest what thou hast to do, what is in thy purpose and resolution to do, I will say no more unto thee; only for my own sake I beg,

That I may not be out of thy thoughts, nor without the visitations of thy love, while this people is under the visitations of thy wrath, Nehemiah 5.19 and 13.14. chap 18 20.

Thou hast commanded me not to avenge my self, Lord! do thou avenge me upon my persecutors; (see the notes on chap. 11.20. and 17.18. how the Prophet could thus pray against his Enemies)

Confirm thy word, let not me be taken away into Captivity, though I be a sinner, yet exercise toward me patience, and long-suffering.

Lord remember that my reproach, and all that I suffer is for thy sake, because I have faithfully published thy truth, and maintained, and defended thine Honour and Glory.

16 Thy words were found , and I did eat them , and thy word was unto me the joy and rejoycing of my heart , for I am called by thy name, O LORD God of hosts .

Either the words which from time to time thou didst reveal to me, were by me

greedily digested, and

though some of them were dreadful and terrible words, yet because they proceeded from thee, I was glad to hear them, and to be thy instrument to communicate them to thy people, or (which better pleaseth the Learned Author of our English Annotations, and possibly may be more the sense of the place,) thy word of Commission, (of which see chap. 1.) by which I was made thy Prophet, was at first very grateful and pleasing to me, I was glad at the heart, when thou at any time didst reveal thy will to me.

Thou art the Lord of Hosts, and so able to protect thy messengers. Lord, I am called by thy name, I became a Prophet by thy Authority, therefore do thou own, protect and defend me.

Marginal references: Ezek. 3.1.3. Rev. 10.9.; Heb. thy name is called upon me.

17 I sat not in the assembly of the mockers, nor rejoyced : I sate alone because of thy hand, for thou hast filled me with indignation .

Some, and those the most, interpret these words, as an argument the Prophet useth with God to obtain his favour, because though the country was full of wicked men, such as scoffed at the denouncings of Gods Judgments, yet he had no share with them, therefore he desires he might have no share with those wicked men, in whose company he had had no delight, and in whose prophane contempt of God, he had no share: But the Learned A[illegible: 1 letter]thor of our English Annotations, thinks (and that very probably, if we consider what follows) that the words should rather be Translated thus, I sate not in the assemblyes of those that made merry; intimating, that though he rejoyced in his heart, when God gave him Commission to be his Prophet, yet God had all along filled his mouth with such dreadful messages to be delivered to his people, that his whole Prophetical life had been to him a time of mourning and solitude,

a time when he sate alone, mourning and weeping in secret for the wrath of God revealed to him against his people, and by him to be revealed unto the people.

Marginal references: Psal. 1.1.

18 Why is my pain perpetual? and my wound incurable which refuseth to be healed ? wilt thou be altogether to me as a liar, and as waters that fail .

The words are judged to be the words of Ieremiah, and that with relation unto himselfe, complaining of the hard task which God had put upon him, continually filling his mouth with such bitter words of evil against the people, as exposed him to their most implacable rage against him, and persecution of him, so as his misery seemed like a pain and a wound, for which was no remedy but patience.

Ieremiah, though a great Prophet of the Lord, was (as Elijah) a man subject to like passions with other men, he here chargeth God with unfaithfulness, as if he had deceived his expectations, and had been to him as a pit of waters, that promised fair, but failed a man when he had most need of them. The servants of God have sometimes been surprized with such passions and temptations, 1 Sam. 27.1. Psal. 77.7, 9. It is an hard thing not to see, and yet believe.

Marginal references: chap. 30.15.; Job 6.15. &c.; Be not sure.

19 ¶ Therefore thus saith the LORD, If thou return, then I will bring thee again , and thou shalt stand before me : and if thou take forth the precious from the vile, thou shalt be as my mouth : let them return unto thee, but return not thou unto them .

At the first reading of these words, one would take them to be a promise of God to restore this people to their former state, if they would reform, but upon a more wise and diligent consideration of what follows both in this and in the following verse, they seem rather Gods words unto the Prophet, rebuking his diffidence, and distrust in God, and promising him that if he did return from that his diffidence and distrust in Gods Promise and Providence,

he would restore him to the former favour he had had with him, and he should be his Prophet to reveal his mind to the people.

And if he would separate the precious Truths of God, from the vile Conceits of men, or rather preach so as to distinguish good and bad men one from another, then God would continue him as his Prophet, to speak in his name unto the people.

He chargeth the Prophet to keep his ground, and not to go over unto wicked men, but to use his indeavour to reduce them to that obedience which he yielded to him.

Marginal references: Zech. 3.7.; Ezek. 22 26; and 44.23.

20 And I will make thee unto this people a fenced brasen wall , and they shall fight against thee, but they shall not prevail against thee , for I am with thee, to save thee, and to deliver thee, saith the LORD .

These words are expounded by those that follow.

Look as men may throw stones or strike at a brasen wall, but do it no hurt, so saith God, though thou shalt have Enemies that will be offering at thee, yet if thou continuest steady in the doing of thy duty, they shall do thee no harm.

For thou shalt have my power ingaged for thee to deliver and save thee from their malice.

Marginal references: chap. 1.18. & 6.27.; ch. 20.11, 12.

21 And I will deliver thee out of the hand of the wicked , and I will redeem thee out of the hand of the terrible .

The wicked Iews.

And the power of the terrible Caldea[illegible: 1 letter]s, into whose hands thou shalt come, but he preserved from any harm, by the workings of my Providence for thee.