Jeremiah 15:21

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

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

15:15-21 It is matter of comfort that we have a God, to whose knowledge of all things we may appeal. Jeremiah pleads with God for mercy and relief against his enemies, persecutors, and slanderers. It will be a comfort to God's ministers, when men despise them, if they have the testimony of their own consciences. But he complains, that he found little pleasure in his work. Some good people lose much of the pleasantness of religion by the fretfulness and uneasiness of their natural temper, which they indulge. The Lord called the prophet to cease from his distrust, and to return to his work. If he attended thereto, he might be assured the Lord would deliver him from his enemies. Those who are with God, and faithful to him, he will deliver from trouble or carry through it. Many things appear frightful, which do not at all hurt a real believer in Christ.

Barnes' Notes on the Bible

Jeremiah had questioned God's righteousness (see Jeremiah 12:1 note); he is told, "If thou return," if thou repent thee of thy doubts, and think only of thy duty, "then will I bring thee again, then will I cause thee again to stand before Me." To stand before a person means to be his chief officer or vicegerent. It implies therefore the restoration of Jeremiah to the prophetic office.

If thou take forth the precious from the vile - i. e., if thou cause the precious metal to come forth from the dross. Jeremiah was to separate in himself what was divine and holy from the dross of human passion. Let him abandon this mistrust, this sensitiveness, this idea that God did not deal righteously with him, and then "he shall be as God's mouth, i. e., as the organ by which God speaks.

Let them return ... - Rather, "they shall return unto thee, but thou shalt not return unto them." A flattering prophet perishes with the people whom his soft speeches have confirmed in their sin: but the truthful speaking of God's word saves both.

Jamieson-Fausset-Brown Bible Commentary

20, 21. The promise of Jer 1:18, 19, in almost the same words, but with the addition, adapted to the present attacks of Jeremiah's formidable enemies, "I will deliver thee out of … wicked … redeem … terrible"; the repetition is in order to assure Jeremiah that God is the same now as when He first made the promise, in opposition to the prophet's irreverent accusation of unfaithfulness (Jer 15:18).

Matthew Poole's Commentary

I will deliver thee out of the hand of the wicked; the wicked Jews;

and out of the hand of the terrible; and the power of the terrible Chaldeans, into whose hands thou shalt come, but be preserved from any harm by the workings of my providence for thee.

Gill's Exposition of the Entire Bible

And I will deliver thee out of the hand of the wicked,.... The wicked Jews, Zedekiah and his courtiers, who imprisoned him:

and I will redeem thee out of the hand of the terrible; as kings and great men of the earth seem to be; or, "the violent", or "strong" (t), and mighty; that were stronger than he, that would use him with violence, and inject terror into him.

(t) "violentorum", Junius & Tremellius, Piscator, Cocceius, Schmidt; "fortium", V. L.

Geneva Study Bible

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

EXEGETICAL (ORIGINAL LANGUAGES)

Pulpit Commentary

Verse 21. - Out of the hand of the wicked, etc. The "wicked" (literally, evil) and the "terrible" may be the banditti, composed of desperate patriots, who ultimately assassinated Gedaliah (Jeremiah 41:1-3).



Jeremiah 15:21

Keil and Delitzsch Biblical Commentary on the Old Testament

By reprimanding his impatience, and by again assuring him of His protection and of rescue from the power of his oppressors. - Jeremiah 15:19. "Therefore thus saith Jahveh: If thou return, then will I bring thee again to serve me; and if thou separate the precious from the vile, thou shalt be as my mouth. They will return to thee, but thou shalt not return unto them. Jeremiah 15:20. And I make thee unto this people a strong wall of brass, so that they fight against thee, but prevail not against thee; for I am with thee, to help thee and to save thee, saith Jahveh. Jeremiah 15:21. And I save thee out of the hand of the wicked, and deliver thee out of the clutch of the violent."

In the words: if thou return, lies the reproach that in his complaint, in which his indignation had hurried him on to doubt God's faithfulness, Jeremiah had sinned and must repent. אשׁיבך is by many commentators taken adverbially and joined with the following words: then will I again cause thee to stand before me. But this adverbial use has been proved only for the Kal of שׁוּב, not for the Hiphil, which must here be taken by itself: then will I bring thee again, sc. into proper relations with me - namely, to stand before me, i.e., to be my servant. עמד , of the standing of the servant before his lord, to receive his commands, and so also of prophets, cf. 1 Kings 17:1; 1 Kings 18:15; 2 Kings 3:14, etc. In the words: if thou make to go forth, i.e., separate the precious from the vile, we have the figure of metal-refining, in course of which the pure metal is by fusion parted from the earthy and other ingredients mixed with it. The meaning of the figure is, however, variously understood. Some think here, unfittingly, of good and bad men; so Chald. and Rashi: if thou cause the good to come forth of the bad, turn the good into bad; or, if out of the evil mass thou cause to come forth at least a few as good, i.e., if thou convert them (Chr. B. Mich., Ros., etc.). For we cannot here have to do with the issue of his labours, as Graf well remarks, since this did not lie in his own power. Just as little is the case one of contrast between God's word and man's word, the view adopted by Ven., Eichh., Dahl., Hitz., Ew. The idea that Jeremiah presented man's word for God's word, or God's word mixed with spurious, human additions, is utterly foreign to the context; nay, rather it was just because he declared only what God imposed on him that he was so hard bested. Further, that idea is wholly inconsistent with the nature of true prophecy. Maurer has hit upon the truth: si quae pretiosa in te sunt, admixtis liberaveris sordibus, si virtutes quas habes maculis liberaveris impatientiae et iracundiae; with whom Graf agrees. כּפי (with the so-called כ verit.), as my mouth shalt thou be, i.e., as the instrument by which I speak, cf. Exodus 4:16. Then shall his labours be crowned with success. They (the adversaries) will turn themselves to thee, in the manner shown in Jeremiah 15:11, but thou shalt not turn thyself to them, i.e., not yield to their wishes or permit thyself to be moved by them from the right way. Jeremiah 15:20. After this reprimand, the Lord renews to him the promise of His most active support, such as He had promised him at his call, Jeremiah 1:18.; "to save thee" being amplified in Jeremiah 15:21.