Jeremiah 15:14
And I will make you to pass with your enemies into a land which you know not: for a fire is kindled in my anger, which shall burn on you.
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EXPOSITORY (ENGLISH BIBLE)
(14) I will make thee to pass with thine enemies . . .—The Hebrew text is probably corrupt, and a slight variation of the reading of one word brings the verse into harmony with the parallel passage of Jeremiah 17:4, and gives a better meaning, I will make thee serve thine enemies in a land thou dost not know. As it stands without the pronoun “thee” in the Hebrew we may take it, with some commentators, as meaning, I will make them (the “treasures” of Jeremiah 15:13) pass with thine enemies . . .

A fire is kindled in mine anger.—Another quotation from Deuteronomy (Deuteronomy 32:22).

15:10-14 Jeremiah met with much contempt and reproach, when they ought to have blessed him, and God for him. It is a great and sufficient support to the people of God, that however troublesome their way may be, it shall be well with them in their latter end. God turns to the people. Shall the most hardy and vigorous of their efforts be able to contend with the counsel of God, or with the army of the Chaldeans? Let them hear their doom. The enemy will treat the prophet well. But the people who had great estates would be used hardly. All parts of the country had added to the national guilt; and let each take shame to itself.Render, "And I will make thee serve thine enemies in a land thou knewest not."

For a fire ... - See the marginal reference. The added words show that the punishment then predicted is about to be fulfilled.

14. thee—Maurer supplies "them," namely, "thy treasures." Eichorn, needlessly, from Syriac and the Septuagint, reads, "I will make thee to serve thine enemies"; a reading doubtless interpolated from Jer 17:4.

fire—(De 32:22).

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 threatened 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. And I will make thee to pass with thine enemies,.... Not Jeremiah, but the Jews, to whom these words are continued. The meaning is, that they should go along with the Chaldeans out of their own land into theirs:

into a land which thou knowest not; the land of Babylon; and there is another reading of the words in the margin, "I will cause thee to serve thine enemies (o), in a land that thou knowest not"; which is followed by the Targum, Septuagint, Syriac, and Arabic versions. Some render the words, "I will bring thine enemies from, or through, a land that thou knowest not" (p); the place from whence they came, and those through which they came, being at a great distance:

for a fire is kindled in mine anger, which shall burn upon you; meaning the wrath of God, compared to fire, which was kindled and excited by their sins, and which would continue upon them until it had destroyed them.

(o) "et servire faciam". (p) "Et adducam inimicos tuos de terra quam nescis", V. L. "et transire faciam hostes tuos per terram quam nescis", De Dieu; so Cocceius.

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.
EXEGETICAL (ORIGINAL LANGUAGES)
By the death of the sons, the women lose their husbands, and become widows. לי is the dative of sympathetic interest. "Sand of the sea" is the figure for a countless number. ימּים is poetic plural; cf. Psalm 78:27; Job 6:3. On these defenceless women come suddenly spoilers, and these mothers who had perhaps borne seven sons give up the ghost and perish without succour, because their sons have fallen in war. Thus proceeds the portrayal as Hitz. has well exhibited it. על אם בּחוּר is variously interpreted. We must reject the view taken by Chr. B. Mich. from the Syr. and Arab. versions: upon mother and young man; as also the view of Rashi, Cler., Eichh., Dahl., etc., that אם means the mother-city, i.e., Jerusalem. The true rendering is that of Jerome and Kimchi, who have been followed by J. D. Mich., Hitz., Ew., Graf, and Ng.: upon the mother of the youth or young warrior. This view is favoured by the correspondence of the woman mentioned in Job 6:9 who had borne seven sons. Both are individualized as women of full bodily vigour, to lend vividness to the thought that no age and no sex will escape destruction בּצּהרים, at clear noontide, when one least looks for an attack. Thus the word corresponds with the "suddenly" of the next clause. עיר, Aramaic form for ציר, Isaiah 13:8, pangs. The bearer of seven, i.e., the mother of many sons. Seven as the perfect number of children given in blessing by God, cf. 1 Samuel 2:5; Ruth 4:15. "She breathes to her life," cf. Job 31:39. Graf wrongly: she sighs. The sun of her life sets (בּאה) while it is still day, before the evening of her life has been reached, cf. Amos 8:9. "Is put to shame and confounded" is not to be referred to the son, but the mother, who, bereaved of her children, goes covered with shame to the grave. The Keri בּא for בּאה is an unnecessary change, since שׁמשׁ is also construed as fem., Genesis 15:17. The description closes with a glance cast on those left in life after the overthrow of Jerusalem. These are to be given to the sword when in flight before their enemies, cf. Micah 6:14.
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