If. The Geneva Bible reads corruptly, "Though Moses...stood," contrary to Hebrew and Greek. (Worthington) --- And Samuel. These two had shewn a particular love for the people, Exodus xxxii., and 2 Kings xii. (Calmet) --- Ezechiel (xiv. 4.) specifies Noe[Noah], Daniel, and Job, who were eminent for sanctity. Daniel was still alive. Yet God will not grant their request; and he forbids his prophet to pray for those who were resolved not to repent, chap. xiv. 11. (Haydock) --- Their punishment was fixed, and God will not remit it at the request either of the living or of the dead. Hence it is evident, that the dead could and did sometimes make intercession, otherwise they would not here be mentioned. To evade this argument, Protestants in the Geneva Bible, suppose God’s "meaning to be, that if there were any man living, moved with so great zeal towards the people as were these two, yet he would not grant their request, for so much as he had determined the contrary." Yet surely Jeremias, Daniel, &c., had a similar zeal; and therefore the text speaks of Moses and Samuel in a state of happiness, where their charity is greater than in this life, as St. Jerome, St. Chrysostom (hom. 1. in 1 Thessalonians) and St. Gregory (Mor. ix. 12.) explain it. (Worthington) --- Jeremias had been praying earnestly for the people in the temple. But God answers his request with a severity rarely witnessed in Scripture, ordering him to drive the people out, or to announce that they should be thus treated. (Calmet)
Rage. Hebrew, "agitation." (Calmet) --- Septuagint, "necessities." Protestants, "to be removed into all," &c. (Haydock) This the event verified, Isaias xi. 11. --- Manasses. Though he obtained pardon, the people would not imitate his repentance. A dreadful warning for princes! (Calmet) --- "The people generally perish by the fault of their governors." (St. Jerome)
Intreating thee. Hebrew, "of being intreated;" (St. Jerome) or, "of repenting," and suspending the effects of my wrath. (Calmet) --- Septuagint, "I will no longer spare them." (Haydock)
Man, or "a spoiler of the young man," (Haydock) so that the widow shall also be deprived of her children. Hebrew, "the young spoiler," Nabuchodonosor. He shall not come like a night thief, to attack the metropolis.
Seven: many. It is not common for a mother to lose so numerous a family; yet such shall be the misfortune of Jewish parents. The synagogues shall decrease. --- Day. Her prosperity shall end on a sudden. (Calmet)
Strife. Jeremias was under continual persecution, (Menochius) yet ceased not to reprimand the wicked. (Haydock) --- Obsequium amicos, veritas odium parit. (Cicero) --- Usury. Such people are exposed to contention. (Menochius)
Remnant; posterity, (Calmet) or rather possessions, as the prophet never married, chap. xvi. 2. (Haydock) --- God assures him that he shall be protected. (Menochius) --- The Chaldeans treated him with respect, chap. xxxix. 2., and xl. 1. Sedecias and the people had often recourse to him. Chaldean, "They will come to intreat thee, when the enemy shall straiten them." (Calmet)
Iron. Shall the iron (that is, the strength of Juda) stand against the stronger iron of the north, (that is, of Babylon) or enter into an alliance upon equal footing with it? No, certainly; but it must be broken by it. (Challoner) --- Iron is not easily united with brass, though Pliny ([Natural History?] xxxiv. 4.) mentions a statue of this nature. Neither iron nor brass can stand against steel, which is meant by the iron from the north. The Jews shall not hurt Jeremias, ver. 20., and chap. i. 17. (Calmet) --- Protestants, "shall iron break the northern iron and the steel?" The riches of Juda shall become a prey, ver. 13. (Haydock) --- Stronger kingdoms easily oppress their weak allies. (Worthington)
Bring. Septuagint, "enslave thee to thy," &c. Chaldean, "thou shalt serve." (Haydock) --- They have read (Calmet) hahabadti. Hebrew has r instead of d, "I will make thee to pass with thine enemies into a," &c. (Protestants) (Haydock)
Patience. That is, let not thy patience and long suffering, which thou usest towards sinners, keep thee from making haste to my assistance. (Challoner) --- He is actuated by a zeal for God’s glory. (Calmet) --- He is afraid of his own weakness, and begs to be delivered shortly, Psalm xii. 2. (Worthington)
Jesters, who deride religion, (Psalm i. 1.) or sport away their time. (Calmet) --- Hand, through vanity. Literally, and I boast of." (Haydock) --- I rejoiced in suffering, as this prophet. Many (Calmet) supply nor from the former part of the sentence. (Menochius) --- Threats. I could not refrain from admonishing the people of their ways, (Haydock) which I would not countenance by my presence. (Calmet) --- All indeed kept at a distance from me.
Trusted. It is not cured as soon as might be expected. (Haydock) --- It continually breaks out again, (Menochius) like a bog not properly drained. (Haydock) --- Hebrew, "Thou art become," &c. Chaldean, "break not thy promise, as," &c., Do not reject me when I stand most in need of redress. (Calmet) --- My hopes seem (Haydock) vain. (Worthington)
Converted, and cease to fear the people; (Calmet) and confide in my precious words, (Haydock) despising the vile threats of the people. (Menochius) --- Mouth; interpreter, Exodus iv. 16. Chaldean, "If thou wilt recall the wicked into the way of justice, though shalt fulfill my will." See St. Jerome in Psalm cv. 32. --- To thee. Thus Sedecias and the people acted, chap. xxi. 1., and xlii. 2. (Calmet) --- The prophet must not give way to sinners, but hey must be reclaimed. (Worthington)
Bibliographical Information Haydock, George Leo. "Commentary on Jeremiah 15". "Haydock's Catholic Bible Commentary". https://studylight.org/commentaries/eng/hcc/jeremiah-15.html. 1859.
Verse 1
If. The Geneva Bible reads corruptly, "Though Moses...stood," contrary to Hebrew and Greek. (Worthington) --- And Samuel. These two had shewn a particular love for the people, Exodus xxxii., and 2 Kings xii. (Calmet) --- Ezechiel (xiv. 4.) specifies Noe[Noah], Daniel, and Job, who were eminent for sanctity. Daniel was still alive. Yet God will not grant their request; and he forbids his prophet to pray for those who were resolved not to repent, chap. xiv. 11. (Haydock) --- Their punishment was fixed, and God will not remit it at the request either of the living or of the dead. Hence it is evident, that the dead could and did sometimes make intercession, otherwise they would not here be mentioned. To evade this argument, Protestants in the Geneva Bible, suppose God’s "meaning to be, that if there were any man living, moved with so great zeal towards the people as were these two, yet he would not grant their request, for so much as he had determined the contrary." Yet surely Jeremias, Daniel, &c., had a similar zeal; and therefore the text speaks of Moses and Samuel in a state of happiness, where their charity is greater than in this life, as St. Jerome, St. Chrysostom (hom. 1. in 1 Thessalonians) and St. Gregory (Mor. ix. 12.) explain it. (Worthington) --- Jeremias had been praying earnestly for the people in the temple. But God answers his request with a severity rarely witnessed in Scripture, ordering him to drive the people out, or to announce that they should be thus treated. (Calmet)
Verse 2
Death. This Hebrew phrase intimates that some should die by sickness, &c. (Worthington)
Verse 3
Kinds of persecutors, the sword, &c. (Calmet)
Verse 4
Rage. Hebrew, "agitation." (Calmet) --- Septuagint, "necessities." Protestants, "to be removed into all," &c. (Haydock) This the event verified, Isaias xi. 11. --- Manasses. Though he obtained pardon, the people would not imitate his repentance. A dreadful warning for princes! (Calmet) --- "The people generally perish by the fault of their governors." (St. Jerome)
Verse 5
Peace. All will abhor thee. (Calmet) --- "The creatures cannot be so clement as the Creator." (St. Jerome)
Verse 6
Intreating thee. Hebrew, "of being intreated;" (St. Jerome) or, "of repenting," and suspending the effects of my wrath. (Calmet) --- Septuagint, "I will no longer spare them." (Haydock)
Verse 7
Will, or "have scattered" the ten tribes, and many of Juda, before the last siege. (Calmet)
Verse 8
Man, or "a spoiler of the young man," (Haydock) so that the widow shall also be deprived of her children. Hebrew, "the young spoiler," Nabuchodonosor. He shall not come like a night thief, to attack the metropolis.
Verse 9
Seven: many. It is not common for a mother to lose so numerous a family; yet such shall be the misfortune of Jewish parents. The synagogues shall decrease. --- Day. Her prosperity shall end on a sudden. (Calmet)
Verse 10
Strife. Jeremias was under continual persecution, (Menochius) yet ceased not to reprimand the wicked. (Haydock) --- Obsequium amicos, veritas odium parit. (Cicero) --- Usury. Such people are exposed to contention. (Menochius)
Verse 11
Remnant; posterity, (Calmet) or rather possessions, as the prophet never married, chap. xvi. 2. (Haydock) --- God assures him that he shall be protected. (Menochius) --- The Chaldeans treated him with respect, chap. xxxix. 2., and xl. 1. Sedecias and the people had often recourse to him. Chaldean, "They will come to intreat thee, when the enemy shall straiten them." (Calmet)
Verse 12
Iron. Shall the iron (that is, the strength of Juda) stand against the stronger iron of the north, (that is, of Babylon) or enter into an alliance upon equal footing with it? No, certainly; but it must be broken by it. (Challoner) --- Iron is not easily united with brass, though Pliny ([Natural History?] xxxiv. 4.) mentions a statue of this nature. Neither iron nor brass can stand against steel, which is meant by the iron from the north. The Jews shall not hurt Jeremias, ver. 20., and chap. i. 17. (Calmet) --- Protestants, "shall iron break the northern iron and the steel?" The riches of Juda shall become a prey, ver. 13. (Haydock) --- Stronger kingdoms easily oppress their weak allies. (Worthington)
Verse 14
Bring. Septuagint, "enslave thee to thy," &c. Chaldean, "thou shalt serve." (Haydock) --- They have read (Calmet) hahabadti. Hebrew has r instead of d, "I will make thee to pass with thine enemies into a," &c. (Protestants) (Haydock)
Verse 15
Patience. That is, let not thy patience and long suffering, which thou usest towards sinners, keep thee from making haste to my assistance. (Challoner) --- He is actuated by a zeal for God’s glory. (Calmet) --- He is afraid of his own weakness, and begs to be delivered shortly, Psalm xii. 2. (Worthington)
Verse 16
Eat them. I received them most cordially, (Ezechiel iii. 1.; Haydock) as one who is hungry. --- Upon me. I was recognized as the prophet of the Lord.
Verse 17
Jesters, who deride religion, (Psalm i. 1.) or sport away their time. (Calmet) --- Hand, through vanity. Literally, and I boast of." (Haydock) --- I rejoiced in suffering, as this prophet. Many (Calmet) supply nor from the former part of the sentence. (Menochius) --- Threats. I could not refrain from admonishing the people of their ways, (Haydock) which I would not countenance by my presence. (Calmet) --- All indeed kept at a distance from me.
Verse 18
Trusted. It is not cured as soon as might be expected. (Haydock) --- It continually breaks out again, (Menochius) like a bog not properly drained. (Haydock) --- Hebrew, "Thou art become," &c. Chaldean, "break not thy promise, as," &c., Do not reject me when I stand most in need of redress. (Calmet) --- My hopes seem (Haydock) vain. (Worthington)
Verse 19
Converted, and cease to fear the people; (Calmet) and confide in my precious words, (Haydock) despising the vile threats of the people. (Menochius) --- Mouth; interpreter, Exodus iv. 16. Chaldean, "If thou wilt recall the wicked into the way of justice, though shalt fulfill my will." See St. Jerome in Psalm cv. 32. --- To thee. Thus Sedecias and the people acted, chap. xxi. 1., and xlii. 2. (Calmet) --- The prophet must not give way to sinners, but hey must be reclaimed. (Worthington)
Verse 21
Mighty; Chaldeans. Providence watched over Jeremias, amid all his enemies. (Calmet)
Verse 22
CHAPTER XV.