Exegetical and Hermeneutical Commentary of Jeremiah 15:11
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.
11. The v. is difficult without applying considerable conjectural emendation. The whole is best taken as Jeremiah’s utterance. “The Lord said “is not a formula which elsewhere in Jeremiah introduces a Divine utterance. The LXX’s rendering of the passage, however, suggests that their text had the usual formula. The verb translated “strengthen” is not pure Heb. but Aramaic. Jer 15:10 seems to want rather an assertion that the prophet on his side had deserved the reverse of revilings from the people. Hence Co. with certain changes in MT. renders “Amen, Jehovah, to their curses, if I did not make intercession with Thee for the enemy’s welfare at the time of their misfortune and need.”
strengthen ] mg. suggests release, which is perhaps the meaning of the reading in MT. R.V. text follows the mg. of MT.
I will cause, etc.] mg. I will intercede for thee with the enemy. But see above.
Fuente: The Cambridge Bible for Schools and Colleges
Shall be well with thy remnant – Or, thy loosing shall be for good; in the sense of being set free, deliverance.
To entreat thee well … – Rather, to supplicate thee in the time of evil etc.; fulfilled in Jer 21:1-2; Jer 37:3; Jer 42:2.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. I will cause the enemy to entreat thee well in the time of evil] This was literally fulfilled; see Jer 39:11, &c. Nebuchadnezzar had given strict charge to Nebuzar-adan, commander in chief, to look well to Jeremiah, to do him no harm, and to grant him all the privileges he was pleased to ask.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The latter words of the verse expound the former; for by remnant is here meant the residue or remnant of days Jeremiah had yet to live, not the remnant of the people who should come out of Babylon.
I will cause the enemy to entreat thee well in the time of evil and in the time of affliction; I will, by my providence, so order it, that how cruelly and severely soever the enemy deals with thy country, yet he shall use thee kindly when he shall take the city. See the fulfilling of this prophecy Jer 39:11; 40:3,4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Verilyliterally, “Shallit not be?” that is, “Surely it shall be.”
thy remnantthe finalissue of thy life; thy life, which now seems to thee so sad,shall eventuate in prosperity [CALVIN].They who think that they shall be the surviving remnant, whereas thoushalt perish, shall themselves fall, whereas thou shalt remainand be favored by the conquerors [JUNIUS],(Jer 40:4; Jer 40:5;Jer 39:11; Jer 39:12).The Keri reads, “I will set thee free (oras MAURER, ‘I willestablish thee’) for good” (Jer 14:11;Ezr 8:22; Psa 119:122).
to entreat theewellliterally, “to meet thee”; so “to beplacable, nay, of their own accord to anticipate in meetingthee with kindness” [CALVIN].I prefer this translation as according with the event (Jer 39:11;Jer 39:12; Jer 40:4;Jer 40:5). GESENIUS,from Jer 7:16; Jer 27:18;Job 21:15, translates (not onlywill I relieve thee from the enemy’s vexations, but) “I willmake thine enemy (that now vexeth thee) apply to thee withprayers” (Jer 38:14;Jer 42:2-6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
The Lord said,…. In answer to the prophet’s complaint:
verily it shall be well with thy remnant: not with the remnant of his people, or those that should escape the threatened calamities; but the sense is, that it should be well with him in his latter end; the remainder of his days should be comfortable or be spent in peace and prosperity; and so the Targum,
“if thine end shall not be for good.”
The words are in the form of an oath, as Kimchi and Ben Melech observe; and the meaning is, that if it is not well with thee in thy last days, then say I am unfaithful, and not true to my word. According to Donesh, cited by Jarchi, the word translated “remnant” has the signification of loosing; and he renders it, “if I loose thee not for good” m; which accordingly was done, Jer 40:4, and this sense is confirmed by the note of the Masorites: “verily I will cause the enemy to entreat thee well”; or, “if I do not”, c. for it is also in the form of an oath, as before, as Jarchi notes and so it was, Nebuchadnezzar gave charge to Nebuzaradan, the captain of the guard, to look well to him, and do him no harm; who, when he loosed him, gave him his choice to go with him to Babylon, or continue in the land, Jer 39:11, or, “verily I will”, or, “shall I not entreat the enemy for thee?” n and make him gentle and humane, so that he shall use thee kindly. Jarchi interprets this of Zedekiah and his courtiers seeking to Jeremiah, in the time of their distress, to pray for them, Jer 37:2, and to which sense the Targum inclines,
“if they shall not come and help thee, c.”
in the time of evil, and in the time of affliction when the city is taken, and the people carrying captive.
m “si non absolvero te in bonum”, Schmidt. Vid. De Dieu in loc. n “sed faciam hostem occurrere tibi”, Calvin: “annon intervenirem pro te apud inimicum?” Junius Tremellius “nisi interveniam pro te apud inimicum”, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
God at the beginning of this verse no doubt intimates that he would be propitious to his servant, and grant him what he asked. We then conclude that the Prophet’s prayer was heard; and hence also becomes manifest what I have stated, that the Prophet was not so led away by the force of grief, but that he chiefly regarded the benefit of the people. God then was so propitious to his request, that he said that it would be well with his remnant, that what remained would be blessed.
Interpreters differ as to the second clause: some apply what is said to the people, I will make the enemy to meet thee in the time of evil, and in the time of trouble: and so they take this view, that God at the beginning of the verse answers the Prophet, and intimates that his request was accepted, so that there would be a better and happier end than what then appeared; and they think that God then turns his discourse to the people, “With regard to you, I will make the enemy to meet you in the day of affliction.” But this explanation seems forced. I prefer to regard the whole verse as addressed to the Prophet. God promises first that his remnant would be prosperous; and by remnant he means the remaining time or the end of life, as though he had said, “I will at length have pity on thee, so that the things which cause thee the greatest grief shall turn into joy: thine end then shall be more prosperous than thou thinkest.” Then the words which follow confirm the previous sentence: for the Prophet might have objected and said, “Then either the people shall be delivered from all trouble, or I shall not escape a part of the calamity.” To this God replies and says, “Thou and others nmst suffer many things, but I will make the enemy to meet thee, that is, I will make the enemy to be propitious to thee, and even of his own accord to anticipate thee.
Interpreters differ still farther respecting the verb הפגעתי epegoti; some regard it in a transitive sense, “To meet thee will I make the enemy;” others render the sentence thus, “I will meet the enemy for thee,” or, “I will cause the enemy to ask for thee.” The verb, פגע pego, means sometimes to meet, either in a good or bad sense; as when one goes as an enemy against another, he is said to meet him; or, when one offers help and shews kindness to another, he is said to meet him. But the word has another meaning, and signifies sometimes to ask, and so some take it here, “I will cause the enemy to ask for thee.” But this is far — fetched: God did not send messengers to pacify the Babylonians towards his servant Jeremiah. I prefer to render the words thus, “I will meet the enemy for thee,” or, “I will cause the enemy to meet thee;” that is, “I will pacify him by my secret influence, so that he will of himself spare thee and treat thee kindly.” And we know that it so happened; for Jeremiah was loosed from his chains and was allowed his liberty, so that he was permitted to go wherever he wished. As then the enemies treated him with so nmch kindness, it appears evident that what God had before promised was fulfined.
As to the main thing intended, there is no ambiguity in the words: God promised that the latter end of Jeremiah would be happy, and that though he was to suffer somewhat in the common calamity of the whole people, yet the enemy would treat him kindly, so that his condition would be better and more desirable than that of others. (140)
But why did Jeremiah make this public? why did he give this description? why did he commit it to writing? even that the Jews might understand that they who harassed him, when he had done them no injury, dealt unjustly with him. They had indeed been excited by him, but it was through what his office required, for he could not deny obedience to God. Jeremiah then made public what God only knew before, that he might produce an impression on them, provided any hope of repentance yet remained. And for the same reason also was the promise of God added; for the Jews ought to have been terrified, when they saw that such an end was promised by God to the Prophet; for what must have happened to them, except the curse of God to the utter-most? We hence see, that in the complaint of the Prophet, and in the answer given by God, the salvation of the people was regarded; for the complaint contains a most severe reproof and the answer of God threatens a most dreadful judgment to the rebellious people. It follows —
(140) This verse, and the three which follow, have caused considerable variety of opinion. Some, like Calvin, Grotius, Henry, and Scott, apply this to the Prophet and the rest to the people; but others, as Blayney, consider the whole as addressed to the people. But what appears the most probable is, that the Prophet is addressed, and in the 11 th and 12 th (Jer 15:11) verses personally, and then as identified with the people in verses the 13 th and 14 th (Jer 15:13). There is no change of person, and this makes it difficult to regard two parties as addressed.
This verse, the 11 th, is in the past tense and not in the future, and may be thus rendered, —
Jehovah said, — Has not thy ministry been for good? Have I not interposed for thee in the time of evil, And in the time of distress, with the enemy?
There are various readings for the word I render “ministry,” which Parkhurst thinks comes from שרת, to serve. Very few readings favor the word which means a remnant,” and of the versions the Vulgate alone. The reading mostly countenanced (19 MSS.) is שרותיך, derived from שרה, to loose, or to let go, “Have I not happily let thee go?” In this case לטוב must be rendered adverbially, happily, or fully. Blayney’s version is, —
Have I not brought thee off advantageously?
But the most natural meaning is what Parkhurst proposes, which is approved by Horsley, only he renders the sentence in the past tense, “Is not thy ministry for good?” while the only verb in the verse is in the past tense, and so ought this clause to be. — Ed.
Fuente: Calvin’s Complete Commentary
(11) Verily it shall be well with thy remnant.The passage is obscure, and the reading uncertain; (1) Thy freedom shall be for good, or (2) I afflict thee for thy good, or (3) I strengthen thee for thy good, have been proposed as better renderings. The second seems to give the meaning most in harmony with the context. Jehovah comforts the despairing prophet by the promise that in due time there shall be a deliverance from the discords of his life, and that all things shall work together for his good.
I will cause the enemy to entreat thee well.The final adverb, which is not found in the Hebrew, obscures the sense, suggesting the English phrase of treating well. Better, I will cause the enemy to be a suppliant to thee in time of evil. Partial fulfilments of the promise are found in Jer. 21:1; Jer. 37:3; Jer. 42:2.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. It shall be well with thy remnant The passage is exceedingly difficult. This difficulty pressed upon the Jews themselves, for the keri is manifestly a struggle for relief. Many translations have been given, for the most important of which see the critical note of Nagelsbach in loc. The following deserve mention: “I afflict thee for thy good,” Gesenius, Meyer, Nagelsbach. “I will strengthen thee for good,” Ewald, Keil. “I will loose thee for good,” Furst, Rosenmuller. Of these the last is preferable, both on the score of etymology and sense, combining, as it does, substantially both the kethil and keri. The word occurs elsewhere only in Job 37:3, where it applies to the lightning, and is rendered in the English version “ directeth,” but probably should be translated hath set loose.
To entreat thee well Rather, to supplicate thee, a prophecy which was literally fulfilled. See Jer 21:1, etc.; Jer 37:3; Jer 38:14, etc.; Jer 43:2.
Fuente: Whedon’s Commentary on the Old and New Testaments
YHWH Responds By Assuring Him That He Is Watching Over Him For Good For He And His Remnant Are The Hope Of The Future ( Jer 15:11 ).
YHWH’s response is to encourage him by pointing out what He is doing through him, and what the future holds for him. He will act on his behalf ‘for good’. There is a difficulty in translating the word shrwthch. The natural translation would be to take it as a shortened form for ‘your remnant, those of you who remain’. Then we would read ‘Truly your remnant will be for good’. This, however, appears difficult to most (including the Masoretes) and causes them to seek an alternative which involves alterations in the text, a number of which have been suggested including, ‘I will serve/strengthen/afflict/ deliver you for good’. The Qere has here ‘I will deliver you –.’ The Hebrew srr produces ‘I will afflict you –.’. The Aramaic sra produces ‘I will strengthen you –.’ The use of srh produces ‘I have served you –.’ The general meaning is, however, clear, that YHWH will act on his behalf and watch over him.
Jer 15:11
‘YHWH said,
“Truly those of you who remain will be for good.
Truly I will cause the enemy to make supplication to you,
In the time of evil,
And in the time of affliction.”
Accepting the MT ‘those who remain (faithful to YHWH)’, YHWH’s response to Jeremiah’s despair is to assure him that while it may not appear like it, He is using him and his disciples (those who remain loyal) ‘for good’. They are the one bright spot in the gathering darkness. As with Elijah before him God has those set apart who have not bowed the knee to Baal, and they would be the foundation for the future.
Indeed in the future YHWH would cause some of those who were his enemies (opposed to him) to make supplication to him, both for his prophetic guidance, and for help in their distress, when the times of evil and affliction came on them. One example of such supplication would be Zedekiah’s private consultation with Jeremiah in Jer 38:14 ff.; compare also reference to enquiries in Jer 21:1-2; Jer 37:7; Jer 37:17. Note also his request for Jeremiah’s prayers in Jer 37:3.
Fuente: Commentary Series on the Bible by Peter Pett
Jer 15:11. Verily it shall be well with thy remnant Verily I will give thee a happy deliverance. Or, I will bring thee to better things. Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 15:11 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.
Ver. 11. Verily it shall be well with thy remnant. ] Heb., If it be not well, q.d., then trust me no more; thy latter end shall be comfortable; Psa 37:37 the end of that man is peace, be his beginning and middle never so troublesome.
Verily I will cause the enemy to entreat thee well.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
The LORD said = Jehovah said. This formula, as commencing a sentence, occurs only here and Jer 46:25. It is adopted only in Luk 11:39; Luk 12:42; Luk 18:6; Luk 22:31.
thy: i.e. Israel’s.
evil. Hebrew. ra a’. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
the Lord said
The Remnant, of whom Jeremiah was the representative, are carefully distinguished from the unbelieving mass of the people. The coming captivity, which they must share, for they too have sinned Jer 15:13 though Jehovah’s judgment upon the nation, will be but a purifying chastisement to them, and they receive a special promise Jer 15:11. Verses Jer 15:15-18 give the answer of the Remnant to verses Jer 15:11-14. Two things characterize the believing Remnant always-loyal to the word of God, and separation from those who mock at that word Jer 15:16; Jer 15:17 Cf. Rev 3:8-10.
Fuente: Scofield Reference Bible Notes
Verily it: Psa 37:3-11, Ecc 8:12
verily I: Jer 29:11-14, Jer 39:11, Jer 39:12, Jer 40:2-6, Psa 106:46
cause the enemy to entreat thee: or, entreat the enemy for thee, Pro 16:7, Pro 21:1
Reciprocal: Pro 14:26 – his Isa 3:10 – Say ye Jer 40:5 – or go Hab 3:16 – that I
Fuente: The Treasury of Scripture Knowledge
Jer 15:11. The Lord frequently follows bis threatening of punishment with a prediction of a more favorable nature. This verse jumps over the period of the captivity to the time of the return to Palestine. There will then be a remnant of the nation that survived the destructive effects of the exile (Ezr 2:64). When these remaining Jews go back to rebuild their city they will be e?itreated (treated) well. This favorable prediction was fulfilled in Ezr 1:1-4.
Fuente: Combined Bible Commentary
15:11 The LORD said, {m} 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.
(m) In this perplexity the Lord comforted me, and said that my last days would be quiet: and by the enemy he means here Nebuzaradan the captain of Nebuchadnezzar, who gave Jeremiah the choice either to remain in his country or to go where he would; or by the enemy he means the Jews, who would later know Jeremiah’s faithfulness, and therefore favour him.
Fuente: Geneva Bible Notes
The Lord told Jeremiah that He would set him free (of his own frustrations) so that he would be a force for good in the coming national crisis. Another view is that God meant He would strengthen or support Jeremiah for the prophet’s own good. [Note: Ibid., 1:260.] The enemy of Judah would even ask him for help in the coming distress (cf. Jer 21:1-7; Jer 37:1-10; Jer 38:14-18; Jer 42:1-6). Jeremiah would emerge from this catastrophe a tower of strength. The Lord had similarly encouraged His prophet previously (Jer 12:5-6), after he had voiced his discouragement the first time (Jer 12:1-4). And He would do so again, in the next pericope (Jer 15:15-21).