Exegetical and Hermeneutical Commentary of Jeremiah 15:4
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.
4. The latter part (“because of in Jerusalem”) may be a gloss, founded on such passages as 2Ki 21:11 ff. Jeremiah does not elsewhere name Manasseh in connexion with the evil deeds of that reign.
cause them to be tossed to and fro among ] to shake is the lit. meaning of the Heb. root, hence, to move in fear, to tremble (Est 5:9). The Heb. substantive here (from that root) thus means consternation, i.e. an object of it, and occurs again in Jer 24:9, Jer 29:18. Thus we should render, I will make them to be a consternation to, etc.
Fuente: The Cambridge Bible for Schools and Colleges
To be removed – Rather, to be a terror.
Because of Manasseh the son of Hezekiah – The name of the pious father intensifies the horror at the wickedness of the son.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. I will cause them to be removed into an kingdoms of the earth] This seems to have respect to the succeeding state of the Jews in their different generations; and never was there a prophecy more literally fulfilled; and it is still a standing monument of Divine truth. Let infidelity cast its eyes on the scattered Jews whom it may meet with in every civilized nation of the world; and then let it deny the truth of this prophecy, if it can. The Jews are scattered through every nation, and yet are not a nation; nor do they form even a colony on any part of the face of the earth. Behold the truth and the justice of God!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Though the body of the people were removed into Babylon, yet as it is more than probable that many of them fled into other countries to save themselves, so there is no doubt but the king of Babylon removed them into several kingdoms belonging to his large empire. What Manasseh did may be read 2Ki 21:11,16, He did wickedly, above all that the Amorites did that were before him, and made also Judah to sin with his idols. Moreover, he shed innocent blood very much, till he had filled Jerusalem from one end to another, besides his sin wherewith he made Judah to sin, &c. Some make a question whether God means the personal sins of Manasseh and his ministers, or only the sins of the same kind that the Jews still continued. Manasseh lived fifty-five years, his son Josiah thirty-one years, it was now the time of Jehoiakim, the son of Josiah, who reigned but eleven years, and it is probable this was his fifth year, for in that year he proclaimed the fast for the drought, (as is supposed,) Jer 36:9. Though the people were bad enough still, yet it is no way probable that they were so bad as in the time of Manasseh. We know all Josiahs time, the father of this prince, was a time of reformation, though it be certain much of their old leaven of idolatry and superstition was yet in them. Whatever therefore some think, God undoubtedly meaneth the guilt that Manasseh and his subjects contracted forty years before this time: nor do I see any reason why any should question, whether it be consistent with the justice of God to punish the sins of parents upon their posterity, when it is no more than we see done every day in the punishments of traitors and felons, by the seizing the estates of their children, and in wars, upon the taking of cities and fortified places; and it is no more than God hath threatened in the second commandment, Exo 20, and declared it as a piece of his name, Exo 34:5, and done in a multitude of Scriptural instances. Manasseh is here named as the son of Hezekiah for his shame, because of his degeneracy from so good a parent; it is expressly said, 2Ki 23:26, that notwithstanding Josiahs reformation, yet the Lord turned not from the fierceness of his wrath kindled against Judah for the provocations of Manasseh.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. cause . . . to be removed(Deu 28:25; Eze 23:46).Rather, “I will give them up to vexation,” I will causethem to wander so as nowhere to have repose [CALVIN];(2Ch 29:8, “trouble;”Margin, “commotion”).
because of ManassehHewas now dead, but the effects of his sins still remained. How muchevil one bad man can cause! The evil fruits remain even after hehimself has received repentance and forgiveness. The people hadfollowed his wicked example ever since; and it is implied that it wasonly through the long-suffering of God that the penal consequenceshad been suspended up to the present time (compare 1Ki 14:16;2Ki 21:11; 2Ki 23:26;2Ki 24:3; 2Ki 24:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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” z; 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 unto all kingdoms” a; 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; and which 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 b, 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.
z “in commotionem”, Calvin, Junius & Tremellius, Piscator. a “In horrorem”, Cocceius. b T. Bab. Sanhedrin, fol. 102. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Jeremiah speaks now of exile. He had hitherto spoken of the sword and famine, and mentioned also other punishments, that their carcases would be dragged about by dogs, and also devoured by wild beasts and ravenous birds; but he now refers to one kind of punishment only — that God would drive them into exile. And he seems to have taken these words from Moses, for so he speaks in Deu 28:0, except that ו, vau, is placed before ע, ain, in the word “commotion,” but such a change is common. In other respects there is a perfect agreement.
I will set them, he says, for a commotion to all the kingdoms of the earth; that is, I will cause them to wander in constant fear and trembling. He amplifies the grievousness of exile by the circumstance that they should have no safe rest. They who leave their country for exile do at least find some corner where they take breath; but God declares that the Jews would be everywhere unsettled and wanderers, so that no place would receive them. And hence God’s vengeance became more fully manifest, for these miserable men never found an asylum when scattered through various countries. Though they had habitations in those parts allotted to them by the king of Babylon, they were yet everywhere without any rest. It was not therefore in vain that Moses threatened them with such a punishment, nor was it to no purpose that Jeremiah repeated what had been said by Moses. (131)
He adds the cause, On account of Manasseh But Manasseh was now dead, why then did God transfer the vengeance which he merited to posterity? And this seems inconsistent with another passage found in Ezekiel,
“
The soul that sinneth it shall die.” (Eze 18:8)
But doubtless God justly punished the wickedness of the people even after the death of that ungodly king, for they ceased not to accumulate evils on evils; as however their impiety appeared especially at that time, he particularly noticed it, that the Jews might understand that they had been long worthy of destruction, and that punishment was not delayed except through the great mercy of God, who had not immediately treated them as they deserved. The Prophet therefore commends the long forbearance of God because their ruin was suspended until that time. And, on the other hand, he shews that they were not so severely treated but that they were worthy of greater and more atrocious punishment; for such had been their obstinacy that they did all they could to draw upon themselves destruction many times.
But another question arises: Manasseh pretended repentance, and God seemed to have forgiven him and the whole people, (2Kg 21:0 :2Ch 33:12) why does he now declare that he would take vengeance on sins which had been already buried? But the answer is evident, for the Jews from that time had been in no way better. As then they had continued to pursue the same sinful courses with Manasseh, it was right that they should at length be rewarded as they deserved; for, had they become really changed, there would have been a change in God’s dealings with them, but inasmuch as their impiety had ever remained the same, and as they gave themselves up to the same vices, a heavier judgment was nigh them, and justly so, because they had abused God’s forbearance, who had spared the king as well as themselves on the condition of receiving the pardon offered to them. But since they had hardened themselves, it was riglit to take such account of their ingratitude and perverseness as to treat them with greater severity.
Farther, Manasseh is called the son of Hezekiah, and that for the purpose of enhancing his crime. For as religion had been reformed in the time of Hezekiah, and as that pious king, with great labor and toil, exerted all his powers to restore the true worship of God, it was the duty of Manasseh to follow his example. But he not only built altars to idols, and polluted the whole land with superstitions, but also defiled the very Temple of God. It was thus a horrible, and wholly a diabolical madness in the son, when the right way of worshipping God had been delivered unto him, to be of such a reprobate mind as immediately to overthrow what his father with great labor has so faithfully established. This then was the reason why Jeremiah mentioned to his dishonor the name of his father. And hence we learn that they are worthy of a heavier punishment, who have been religiously brought up from their childhood, and become afterwards degenerated, who, having had pious and godly parents, afterwards abandon themselves to every wickedness. Hence a heavier judgment awaits those who depart from the examples of godly fathers. And this we gather from the very words of the Prophet, who here, by way of reproach, calls Manasseh the son of Hezekiah, which yet would have been to his honor, had he been like his father and followed his piety.
And at the same time there is no doubt but that the Prophet indirectly condemns the whole people; for we know how great opposition pious Hezekiah met with, and how he contended for the faithful worship of God, as though he had been among the Assyrians or the Egyptians. But the perverseness of the people appeared then extreme, when he was put in jeopardy as to the kingdom, because he endeavored to cleanse the land of Judah from its filth and pollutions; their impiety and ingratitude then shewed, and openly discovered themselves. Afterwards Manasseh overturned as it were in an instant the worship of God, and they all, with great exultation, went immediately after superstition. We hence see that the mouths of the Jews were thus closed, so that they could not object and say, that they obeyed the command of their king; for they winingly followed wicked superstitions. They assented to the king of their own accord, while yet they hardly, and with great unwiningness, were led to obey when God’s worship was restored in the time of Hezekiah.
But Manasseh added cruelties to superstitions; for we know that he not only covered the streets of the city with blood, but made it also to flow in streams, as sacred history relates. As, then, the Prophets were so cruelly treated in the time of Manasseh, and as he was not the sole author of this barbarity, but the true servants of God were persecuted to death by the consent of the people, it was hence evident that it was the crime of the whole community. And hence he mentions Jerusalem, in order that the Jews might know that the holy city, in which they gloried, had been for a long time the den of robbers, and that the Temple of God had been polluted by wicked superstitions, and even the whole city by unlawful and barbarous slaughters. It now follows —
(131) Blayney rightly observes that the word rendered “to be removed,” in our version, has no such meaning. The verb means to move, to agitate, to disquiet, but not to move from one place to another. The noun as found here is rendered “vexation” in Isa 28:19, and “trouble” in 2Ch 29:8. The idea of removing is not given in any of the versions, nor in the Targum. It is used in two other places by Jeremiah (Jer 24:9; Jer 29:18). In both places “vexation, trouble, or disquietude,” would be the best rendering. This sentence may be thus translated —
And I will render them a vexation to all the kingdoms of the earth.
Literally it is, “I will give them for a vexation,” etc. And so they became, they were a trouble and a disquietudewherever they were; and hence they became, as it is said in Jer 29:18, a curse, a hissing, and a reproach among all nations.
Venema gives this rendering —
And I will give them for a shaking to all the kingdoms of the earth.
Which he understands to mean, that they would be given to be shaken, agitated, and disquieted in all the kingdoms of the earth.
Blayney’s version is —
And I will give them up to vexation in all kingdoms of the earth.
But this is what the original will hardly bear; the preposition before “kingdoms” is not in, but to. — Ed.
Fuente: Calvin’s Complete Commentary
(4) Manasseh the son of Hezekiah.The horror of that long and evil reign still lingered in the minds of men, and the prophet saw in it the beginning of the evils from which his people were now suffering. The name of Hezekiah may have been inserted as an aggravation of the guilt of his successor.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Removed Rather, a terror. Furst, Nagelsbach, Keil, Syriac, render it maltreated.
Manasseh See 2Ki 21:1-16. The name of the pious and illustrious father sets off with terrible emphasis that of his godless and unworthy son. Though Manasseh lived a hundred years before this, the evil consequences of his wicked reign were still extant.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 15:4 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.
Ver. 4. Because of Manasseh. ] Because of his sins, idolatry and bloodshed especially, wherein the people partook and persisted, and were therefore justly punished.
The son of Hezekiah.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
to be removed, &c. Reference to Pentateuch (Deu 28:25, the same word).
because of Manasseh. See 2Ki 21:3, &c.
Fuente: Companion Bible Notes, Appendices and Graphics
cause them to be removed: Heb. give them for a removing, Jer 9:16, Jer 24:9, Jer 29:18, Jer 34:17, Lev 26:33, Deu 28:25, Deu 28:64, Lam 1:8, Eze 23:46
because: 2Ki 21:11-13, 2Ki 23:26, 2Ki 23:27, 2Ki 24:3, 2Ki 24:4
Reciprocal: 2Ki 21:16 – Manasseh Isa 6:12 – the Lord Jer 4:1 – then shalt Jer 15:14 – pass Jer 16:13 – will I Jer 35:17 – Behold Lam 4:16 – hath Eze 18:2 – The fathers Eze 18:19 – Why Eze 20:23 – that I Eze 22:15 – scatter Hos 3:4 – without a king Zec 2:6 – spread
Fuente: The Treasury of Scripture Knowledge
Jer 15:4. After the siege with all these terrible effects has accomplished its purpose, the nation as a whole will be taken away into all kingdoms. Babylonia was the only universal government among the heathen at that time. However, kingdoms comes from a word that, includes in its meaning a territory or land, and the various lands of the heathen people were at that time under the control of the Babylonians. God had a grievance against Judah that covered the entire period of her rule, but it was aggravated by the very wicked deeds of Manasseh the kingdom in Jerusalem.
Fuente: Combined Bible Commentary
15:4 And I will {c} cause them to be removed into all kingdoms of the earth, {d} because of Manasseh the son of Hezekiah king of Judah, for [that] which he did in Jerusalem.
(c) The word signifies to run to and fro for fear and unquietness of conscience as Cain did.
(d) Not that the people were punished for the king’s sin only, but for their own sins also, because they consented to his wickedness.
Fuente: Geneva Bible Notes
All the kingdoms of the earth would look on Judah’s fate with horror. This judgment would come because of all the sins that wicked King Manasseh had introduced and revived in Jerusalem and throughout Judah (cf. 2Ki 21:10-15; 2Ki 23:26; 2Ki 24:3). Manasseh was the most syncretistic of all the Davidic kings. This was especially deplorable since Manasseh was the son of one of Judah’s most godly kings, Hezekiah. The wickedness that Manasseh was responsible for so saturated life in Judah, even after he died, that it was impossible to remove.