Jeremiah 15:15
You understand, O LORD; remember me and attend to me. Avenge me against my persecutors. In Your patience, do not take me away. Know that I endure reproach for Your honor.
Sermons
A Promise of Better ThingsJeremiah 15:15
Jeremiah's PrayerB. Beddome, M. A.Jeremiah 15:15
PrayerW. Whale.Jeremiah 15:15
The Desire to be RememberedA. K. H. Boyd, D. D.Jeremiah 15:15
The Long-Suffering of GodPulpit Assistant.Jeremiah 15:15
Thou Knowest ItA.F. Muir Jeremiah 15:15
The Prophet's Claim Upon Jehovah, and the Grounds of the ClaimD. Young Jeremiah 15:15-17














There is One to whom the true prophet and saint must stand or fall. He is anxious, therefore, for his approval. He labors ever as in the great Taskmasters eye. "Thou God seest me," which is the terror of the sinner, is the chief reward and comfort of the saint. The prophet here consoles himself -

I. BY AN APPEAL TO THE JUDGMENT OF GOD. In this connection it is as if conscience itself had been invoked. And yet, better still, if conscience should vacillate God would remain the same. In this way it is well for the best of men to test their motives by continual reference to God. There is no better way of self-examination.

II. BY A REFERENCE TO THE SYMPATHY OF GOD. The mere fact that the all-knowing One was constantly regarding his sufferings for his sake, that he had put his tears in his bottle, and that he was able to appreciate his motives, was a comfort to the prophet. If possible, this source of consolation is deepened and enlarged by the greater nearness of God in Christ. The fellow-feeling of our great High Priest and Elder Brother is real and can be depended upon from moment to moment. It is a well of salvation from which we can draw inexhaustible supplies.

III. BY COMMITTING IT TO THE DIVINE RESPONSIBILITY. it was in God's hands because it was in God's knowledge. It was not for the prophet to trouble himself as to means of retaliation. He could commit his cause to his Father. The wider issues of it, nay, even its mightiest results, were beyond his own power. What he had to do was to be faithful and trusting and diligent. - M.

Remember me and visit me.
Jeremiah desires many things; but the thing he asks first, as including all the rest, is that God would not let him drop out of sight and thought.

I. THE PERPETUALLY RECURRING PHRASE, "GOD KNOWS," EXPRESSES A MOOD OF THOUGHT COMMON TO RATIONAL CREATURES.

1. A craving everywhere to be remembered. From the lips of the dying, from friends of whom we are taking farewell, fall the words, "Remember me." Ambitious minds, not content that their memorial should be kept in a few hearts, labour that their names may be remembered by multitudes. Oblivion appalls us.

2. The moralist can easily show the vanity of this desire, and the emptiness of the end. What good will it do you, he asks, to be remembered when out amid Australian wilds or on parched Indian plains? or what harm to be forgot?

3. Enough for us, that God so made us that, by the make of our being, we desire to be kindly remembered.

II. THE PROPHET SHOWS US THE RIGHT DIRECTION IN WHICH TO TRAIN THIS DESIRE. Pointing to the heaven above, he bids us seek to be remembered there.

1. The thought that such a prayer may be offered to God, teaches us a great deal of His kindliness, condescension, thoughtful care.

2. It was while looking on the kindly human face of Christ, that the whole heart's wish of the poor penitent thief went out in the "Lord, remember me!"

3. It was in special clearness of revelation of God's love, that the Psalmist was emboldened to say, "I am poor and needy, yet the Lord thinketh upon me."

III. THE ENCOURAGING VIEW OF THE HEARER OF PRAYER IMPLIED IN THE WORDS OF THE PROPHET'S PETITION.

1. He was not staggered, as he drew near in prayer, by intruding doubt whether the Almighty would listen to his poor words or consider his heart's desires.

2. It is not presumption, but faith, that speaks here.

3. Ponder for your comfort that God "thinketh upon" you "knoweth your frame," etc.

IV. IN SUCH INDIVIDUALITY OF PRAYER THERE IS NO SELFISHNESS. It is not the wish to be distinguished above, but to be remembered even as the other members of the family. It is but that when Christ, the great Intercessor, speaks to Almighty God for Himself and His brethren of mankind, saying, in name of all, "Our Father," the poor sinner should not be left out.

V. MARK WHAT SIMPLE TRUST IN GOD'S WISDOM AND KINDNESS IS IMPLIED.

1. Everything is asked in that. Enough, just to put oneself under God's eye, just to get God to think of one at all.

2. It is assumed that if God remembers us, it will be in love.

3. God's remembrance is practical. He comes to our help.

4. Doubtless there is a season in the history of the unconverted man in which he can have no real desire that God should remember him: he rather desires to keep out of God's sight and remembrance.

5. Yet the prayer expresses the first reaching after God of the awakened soul

(A. K. H. Boyd, D. D.)

I. THE PROPHET'S PRAYER.

1. "Remember me," O Lord!(1) There is a sense in which God may be said to remember His people so as to take particular knowledge of them, and all that pertains to them. He remembers their persons, knows their exact number, and not one of them shall be lost (Isaiah 44:21, 22; Isaiah 49:14-16). He remembers their frailties and infirmities, how unable they are to bear affliction without His support, and hears the gentle whisper and the secret groan with parental tenderness (Jeremiah 2:2, 3). He remembers all their endeavours to serve and please Him, however weak and imperfect they have been; and in instances where they pitied and relieved any of His needy and afflicted ones, without the prospect of reward, and from love to Him, He will bring it to remembrance, and return it all into their bosom (Hebrews 6:10). All the prayers of His people are come up as a memorial before Him, and shall not be forgotten. Sooner or later they shall all be answered, whether they live to see it or not; for God sometimes answers the prayers of His people, after they are gone to their graves, in blessings on their connections and posterity.(2) The Lord not only remembers His people so as to know and notice them, as He does His other works; but in a special manner, so as to delight in them to do them good, and feel a satisfaction in them. He taketh pleasure in the prosperity of His servants, and will exert Himself on their behalf. He will so remember them as to direct them in their difficulties, succour them in their temptations, guard them when in danger, and bring them out of trouble.

2. "And visit me." This implies that where God graciously remembers anyone, He will also visit them. Of the Lord's visits to His people, it may be observed —(1) They are promised, and He will fulfil His word. Thus it was with respect to that long-expected and much-desired one, at the incarnation (Luke 1:54, 55, 78, 79). The same may be said of all His visits to His people: they are not casual, but determined. And as they are at a fixed time on God's part, so they are most seasonable on ours: they are made when we most need them, and when He shall be most glorified by them.(2) They are free and voluntary and on our part wholly undeserved: they are what we seek, but cannot claim.(3) Divine visits are often short and transient, like the sheet that was three times let down from heaven while Peter was praying upon the house top, and almost immediately taken up again. The manifestations of Divine love are often like a land flood — sudden, overflowing, and soon spent; but the love itself is a boundless ocean, an ever-flowing stream.(4) However short the Divine visits are, they are often repeated, and are peculiar to the favourites of heaven. They impart life to our graces, vigour to our services, and comfort to our souls.(5) They are powerful and influential, always bringing peace and comfort to the soul.

II. CONCLUDING REMARKS.

1. Though God hath promised His presence with His people, yet He may for a time withhold the manifestation of it (Job 23:8, 9; Lamentations 1:16). Such departures are very distressing, though but temporary; and those who have been most indulged with the Divine presence are most affected with its withdrawment; while those who have never experienced the former are insensible and unconcerned about the latter.

2. When God forbears His visits, His people are apt to think that He has forgotten them (Psalm 31:12; Psalm 88:14, 15).

3. To be remembered and visited of God is a blessing infinitely to be desired; and those especially who fear they are forgotten by Him feel it to be so (Psalm 73:25).

4. Those who desire God's presence must seek it by earnest prayer.

(B. Beddome, M. A.)

I. DIVINE KNOWLEDGE IS NO HINDRANCE TO PRAYER.

1. "Thou knowest" —

(1)My character.

(2)My condition.

(3)My need.

2. Yet, though Thou knowest, yea, because Thou knowest, I pray to Thee.

II. DIVINE CONDESCENSION AN ENCOURAGEMENT TO PRAYER.

1. Remember me.

2. Visit me.

3. Vindicate me.

III. HUMAN NEED A STIMULUS TO PRAYER. Poor, persecuted, and in peril, where could he go for help? He is driven to God by trouble, and drawn by loving kindness.

IV. THE VICISSITUDES OF LIFE SUGGEST TOPICS FOR PRAYER. Poverty, weakness, affliction, persecution, temptation — the sins and sorrows of others.

V. CONSCIOUS SINCERITY GIVES FREEDOM IN PRAYER. "I have suffered for Thy sake."

VI. THE MEDIATION OF CHRIST GIVES EFFICACY TO OUR PRAYER.

(W. Whale.)

Take me not away in Thy long-suffering.
I. THE NATURE OF THIS LONG-SUFFERING.

1. It is part of the Divine goodness and mercy, yet differs from both. The Lord is full of compassion, slow to anger.(1) Long. suffering differs from mercy in respect to the object; mercy respects the creature as miserable: patience, or long-suffering, respects the creature as criminal; mercy pities him in his misery; long-suffering bears with the sin, and waits to be gracious.(2) Long-suffering differs also from goodness, in regard to the object. The object of goodness is every creature, from the highest angel in heaven to the meanest creature on earth; goodness respects things in a capacity, or in a state of creation, nurseth and supporteth them as creatures. Long-suffering considers them as already created and fallen short of their duty; goodness respects persons as creatures; long-suffering, as transgressors.

2. Since it is a part of goodness and mercy, it is not insensibility. God's anger burns against the sin, whilst His arms are open to receive the sinner.

3. As long-suffering is a part of mercy and goodness, it is not constrained or faint-hearted patience.

4. Since it is not for want of power over the creature, it is from a fulness of the power over Himself.

5. As long-suffering is a branch of mercy, the exercise of it is founded on the death of Christ.

II. HOW THIS LONG-SUFFERING OR PATIENCE IS MANIFESTED.

1. His giving warning of judgments before they are commissioned to go forth.

2. In His unwillingness to execute His threatened judgments, when He can delay no longer.

3. In that when He begins to Send out His judgments, He doth it by degrees.

4. By moderating His judgments. "He rewardeth us not according to our iniquities."

5. In giving great mercies after provocations.

6. When we consider the greatness and multitude of our provocations.

III. THE GROUND AND REASON OF THIS LONG-SUFFERING TO US-WARD.

1. As a testimony of His reconcilable and merciful nature towards sinners.

2. That sinners may be brought to repentance.

3. For the continuance of His Church (Isaiah 65:8, 9).

4. That His justice may be clear when He condemns the impenitent.

5. In answer to the prayers of His people, His long-suffering is exercised towards sinners.To conclude —

1. How is the long-suffering of God abused?

2. Is the Lord long-suffering? How much better, therefore, is it to fall into the hands of God, than into the hands of man; the best of men.

3. We may infer from the Lord's long-suffering towards sinners, the value of the soul; He not only died to redeem it, but waits with unwearied patience and forbearance to receive it.

4. If the Lord be thus long. suffering to us-ward, who have so long and repeatedly rebelled against Him, ought not Christians to exercise forbearance and long-suffering one towards another? (Ephesians 4:1-6.)

(Pulpit Assistant.)

Thomas Scott, the commentator, tells the following incident: "A poor man, most dangerously ill, of whose religious state I entertained some hopes, seemed to me in the agonies of death. I sat by his bed for a long time, expecting to see him expire; but at length he awoke as from a sleep, and noticed me. I said, 'You are extremely ill.' He replied, 'Yes, but I shall not die this time.' I asked the ground of this strange confidence, saying that I was persuaded he would not recover. To this he answered, 'I have just dreamed that you, with a very venerable-looking person, came to me. He asked you what you thought of me.' 'What kind of tree is it? Is there any fruit?' You said, 'No; but there are blossoms!' 'Well, then, I will spare it a little longer.' This dream so exactly met my ideas as to the man's state of mind, and the event so answered his confidence by recovery, that I could not but think there was something peculiar in it. I have since learned that after many backslidings the man became a decidedly religious character — and his case furnishes a most striking instance of the long-suffering and tender mercy of our God!"

People
Hezekiah, Jeremiah, Manasseh, Samuel
Places
Jerusalem, Zion
Topics
Angry, Attacking, Avenge, Bear, Borne, Care, Endure, Forbearance, Hast, Inspect, Longsuffering, Long-suffering, Mind, Notice, O, Patience, Persecutors, Pursuers, Rebuke, Remember, Reproach, Revenge, Reward, Sake, Shame, Slow, Suffer, Suffered, Taunts, Undergone, Vengeance, View, Visit
Outline
1. The utter rejection and manifold judgments of the people.
10. Jeremiah, complaining of their spite, receives a promise for himself;
12. and a threatening for them.
15. He prays;
19. and receives a gracious promise.

Dictionary of Bible Themes
Jeremiah 15:15

     1095   God, patience of
     5346   injury
     5496   revenge, examples
     6233   rejection, experience
     8355   understanding

Jeremiah 15:15-18

     8610   prayer, asking God

Jeremiah 15:15-21

     8615   prayer, doubts

Library
The Northern Iron and the Steel
That being the literal meaning, we shall draw from our text a general principle. It is a proverbial expression, no doubt, and applicable to many other matters besides that of the prophet and the Jews; it is clearly meant to show, that in order to achieve a purpose, there must be a sufficient force. The weaker cannot overcome the stronger. In a general clash the firmest will win. There must be sufficient firmness in the instrument or the work cannot be done. You cannot cut granite with a pen-knife,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

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.
2 Tim. i. 13.--"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." Here is the sum of religion. Here you have a compend of the doctrine of the Scriptures. All divine truths may be reduced to these two heads,--faith and love; what we ought to believe, and what we ought to do. This is all the Scriptures teach, and this is all we have to learn. What have we to know, but what God hath revealed of himself to us? And what have we to do, but what
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

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
St. Augustine—writings in connection with the donatist controversy.

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

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