John Gill Commentary Jeremiah 15

Then said the Lord to me, in answer to his expostulations and entreaties, (Jeremiah 14:19–22) , though Moses and Samuel stood before me; to pray before me, as the Targum; to make intercession for the people. Standing is a prayer gesture. The Jews say there is no standing but prayer, or that is meant when it is mentioned; (See Gill on Matthew 6:5).

Moses and Samuel were named, because they were eminent for prayer, and had success in it, for the people of Israel. Of Moses, see (Exodus 32:11Exodus 32:31Exodus 32:32) (Numbers 14:17–19) and of Samuel, see (1 Samuel 7:9) and of both, (Psalms 99:6) . The Arabic version reads "Moses and Aaron", but wrongly.

The Palmists make use of this text to prove the intercession of saints in heaven for those on earth; but the words are only a supposition, and not a fact. The meaning is, that supposing that Moses and Samuel were alive, and made intercession for the people, their prayers would not be regarded; and such a supposition, as it suggests that they were not alive, so that they did not stand before him, and make intercession for Judah; wherefore this is against, and not for, the intercession of saints in heaven:

yet my mind could not be towards this people; God could have no good will to them, no delight in them; could not be reconciled to them, or agree to it, that the favours asked for should be granted them, or that they should be continued in their own land; and therefore it was in vain for the prophet to solicit on their account; but, on the other hand, it is ordered as follows:

cast them out of my sight; or presence; as persons loathsome and abominable, not to be borne; I cannot look upon them, or have anything to say to them, in a favourable way: and let them go forth; from my presence, from the temple, the city, and out of their own land; that is, declare that so it shall be.

And it shall come to pass, if they say to you As doubtless they will, when this message is brought to them: where shall we go forth?

In a jeering scornful manner, not believing that this would be their case: then you shall tell them, thus says the Lord, such as are for death, to death; such as were appointed to death, or to die by the pestilence, which is often signified by death; they shall go forth to it; or it shall meet them, and seize upon them, and take them away: and such as are for the sword, to the sword; who are appointed to die by the sword of the enemy, into whose hands they should fall by attempting to escape out of the city, shall perish by it:

And such as are for the famine, to the famine; such as are appointed to die by that, shall die of it in the city, where they shall be besieged, and not be able to get out to fetch in any provisions, and where none can be brought, because of the enemy: and such as are for the captivity, to the captivity; such as are spared from the pestilence, sword, and famine, and are designed to be carried captive into a strange land, shall be taken and carried thither; nor will it be in their power, or in any other's, to hinder any of the above things, to which they are appointed of God.

According to the Jews, the latter of these is more grievous than the former. For example, the sword is considered more grievous than death, famine than the sword, and captivity than them all ^F23.

FOOTNOTES:

• F23: T. Bab Bava Bathra, fol. 8. 2.

And I will appoint over them four kinds, says the Lord
Or four families ^F24 , and these very devouring ones; that is, four sorts of punishment; and so the Targum, ``four evil punishments;'' which are after mentioned.

These are represented as under God, and at his beck and command; servants of his, that go and come at his pleasure, and do his will; and as being over men, and having power and authority to kill and to destroy by a divine commission: the sword to slay :
the first and chief of the four families or punishments, which had a commission from the Lord to sheath itself in his people, the Jews; even the sword of the enemy, the Chaldeans, drawn against them by a divine order and appointment.

and the dogs to tear ;
the carcasses of those that are slain with the sword: or "to draw" ^F25 ; as the word signifies; it being the usual way of dogs to draw and drag the flesh about they are feeding on; this is another of the four families, and a very voracious one it is.

and the fowls of the heaven, and the beasts of the earth, to devour and
destroy ;
or "to eat, and to corrupt", the bodies of those that are slain by the sword. The meaning is, that such should not have a burial, but should be the food of fowls and wild beasts: these are the other two destroying families, which have their commission from the Lord for such service.

FOOTNOTES:

• F24: (twxpvm ebra) "quatuor familias, [sive] cognationes", Vatablus, Tigurine version, Calvin.
• F25: (bwxol) "ad trahendum", Calvin, Pagninus, Montanus, Junius & Tremellius, Piscator, Schmidt; so Ben Melech,

And I will cause them to be removed into all kingdoms of the
earth

Not only into Babylon, but into other countries; which has had its full accomplishment in this their last captivity by the Romans: or "I will give them for a commotion" ^F26 ; shaking and trembling; they shall be like Cain, fugitives and vagabonds, and be in fear and trembling everywhere, for what is, or is about to come upon them: or "for horror to all kingdoms" ^F1 ; all that see the calamities and judgments that come upon them will be struck with dread and horror, plainly seeing the hand of the Lord in them.

because of Manasseh the son of Hezekiah king of Judah; because of the idolatry and murder committed by him. These were the more aggravated, by having so good a parent, and so religious an education, and by his high office and dignity as king of Judah; and though these sins were personally forgiven him, yet, being imitated and continued in by the Jews, captivity is threatened them.

The Targum is, ``because they turned not (or were not converted) as Manasseh;'' and so in the Talmud ^F2 , because Manasseh repented, and they did not; but this sense the words will not bear, because of what goes before, of which these are a reason; and because of what follows after, which are connected with them.

for that which he did in Jerusalem; the innocent blood he shed there, and the idolatrous worship he there set up, even where the temple was, the place of God's worship, and which was the metropolis of the nation, and so set an example, which must influence the whole country.

FOOTNOTES:

• F26: (hewzl) "in commotionem", Calvin, Junius & Tremellius, Piscator.
• F1: "In horrorem", Cocceius.
• F2: T. Bab. Sanhedrin, fol. 102. 2.

For who shall have pity upon you, O Jerusalem ?
&c.] The inhabitants of it; their sins being so many, and so heinous, and so aggravated, and so deserving of punishment, that none could pity their case, or have a heart of compassion towards them, or even spare reproaching them: or "who shall bemoan you?" sympathize and condole with you, or speak a comfortable word to you, or seek to alleviate your grief and sorrow: or "who shall go aside to ask how you do?" or "of your peace?" ^F3 shall not think it worth their while to go a step out of their way, or turn into a house, and inquire of your welfare, or salute you.

FOOTNOTES:

• F3: (Kl Mwlvl lwavl) "ad petendum [de] pace tua", Pagninus; "ad interrogandum te de paca tua", Piscator; "[sive] prosperitate tua", Junius & Tremellius.