This section opens with a graphic picture of the pressure of death on the Jews and Jerusalem, which filled the land with mourning and leveled the great and small, man and beast, in common privation and suffering. (Ver. 1-6.) This draws out the prophet in touching intercession. “O Lord, though our iniquities testify against us, do thou it for thy name's sake: for our backslidings are many; we have sinned against thee. O the hope of Israel, the savior thereof in time of trouble, why shouldest thou be as a stranger in the land, and as a wayfaring man that turneth aside to tarry for a night? Why shouldest thou be as a man astonied, as a mighty man that cannot save? yet thou, O Lord, art in the midst of us, and we are called by thy name; leave us not.” (Ver. 7-9.)
But was it possible for Jehovah, whatever His mercy, to accept the degradation of His name at the hands of His own favored people? “Thus saith the LORD unto this people, Thus have they loved to wander, they have not refrained their feet, therefore the Lord doth not accept them; he will now remember their iniquity, and visit their sins.” (Ver. 10.) How solemn when Jehovah says to His servant “Pray not for this people for their good. When they fast, I will not hear their cry: and when they offer burnt offering and an oblation, I will not accept them: but I will consume them by the sword, and by the famine, and by the pestilence.” (Ver. 11, 12.) This to one who loved the people of God was in every way a trial: what was it to Him who loves as only God can love? Yet it remains true, and there are times when the principle applies, and faith is bound to find it out and act on it, whatever the reproach of uncharitableness. Such a reproach, that costs nothing, gratifies the flesh, and buys the favor of those with whom God has a controversy. But the favor of the guilty people is dearly bought, at the expense of His approval and glory.
Nevertheless, Jeremiah spreads before the Lord that which misled the people most and was the chief source of difficulty to himself. “Then said I, Ah, Lord GOD! behold the prophets say unto them, Ye shall not see the sword, neither shall ye have famine; but I will give you assured peace in this place. Then the Lord said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of naught, and the deceit of their heart. Therefore thus saith the Lord concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed. And the people to whom, they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters for I will pour their wickedness upon them.” The false prophets must be the first to fall by the very ill from which they promised the people exemption, and the people must learn the folly of heeding man's promises by their own righteous ruin.
The rest of the chapter (ver. 17-22) is an outpouring of sorrow; for indeed the desolation was without and within, and both the prophet and the priest helped it on for the sake of selfish advantage, fattening on the corruption of God's people. What could Jeremiah do but bewail? This was not forbidden. It was an awful thing for a godly Jew to think of—the rupture of Israel's bond with Jehovah, the loss of their distinctive place as His people on earth. “Hast thou utterly rejected Judah? hath thy soul loathed Zion? why hast thou smitten us, and there is no healing for us? we looked for peace, and there is no good; and for the time of healing, and behold trouble! We acknowledge, O Lord, our wickedness, and the iniquity of our fathers: for we have sinned against thee. Do not abhor us, for thy name's sake, do not disgrace the throne of thy glory: remember, break not thy covenant with us. Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art thou not he, O Lord our God? therefore we will wait upon thee: for thou hast made all these things.” (Ver. 19-22.)
In the beginning of chapter 15 the Lord is still more peremptory. At the most critical points in the past Moses and Samuel had cried to Jehovah, and not in vain. The people had cast off Jehovah as their God and as their king; yet had he hearkened to His servants, and staid the hand uplifted as it was in judgment. But now, said Jehovah to Jeremiah, “Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth. 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 the famine, to the famine; and such as are for the captivity, to the captivity. 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. 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 Jerusalem.
For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest? 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. And I will fan them with a fan in the gates of the land; I will bereave them of children, 1 will destroy my people, since they return not from their ways. Their widows 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 noonday: I have caused him to fall upon it suddenly, and terrors upon the city. She that hath borne 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.” (Ver. 1-9.)
Most acutely does the prophet feel the anguish of such desolation from Jehovah's hand (ver. 10), not famine merely in the land, but a sweeping captivity out of it. The point of faith in such circumstances is ever the spirit of faith that accepts the strokes as righteously measured out by His hand, and not as the result either of mistake on the part of the people or of skill and strength in their enemies. God ruled in it all, and this in view of His people's shameless departure from Himself.
Nevertheless there is no time of retribution, chastening, and sorrow when the same faith which sees God in the circumstances is not given to see Him above them. “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. Shall iron break the northern iron and the steel? Thy substance and thy treasures will I give to the spoil without price, and that for all thy sins, even in all thy borders. 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.” (Ver. 11-14.)
Here the prophet (ver. 15) looks for the judgment of his persecutors, who were found, alas! far more among the Jews than outside. He recounts the sweetness to his spirit of that divine word which brought him into pain perpetual in the sense of the people's sin, and of the judgments impending on them. (Ver. 16-18.) Isolated and crushed he groans to Jehovah, who gives him the needed comfort: “If thou return, then will I 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. 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. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.” (Ver. 19-21.) To return from one's own thoughts and feelings to Him is strength; and to have a heart for what is precious sifted and severed from the vile, fits one to be His mouthpiece. (Compare 2 Tim. 2:20-2220But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. 21If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work. 22Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. (2 Timothy 2:20‑22).) True grace makes one immovable and victorious, let the odds be what they may.