Jeremiah 15:1-9 · Bible study
Jeremiah 15:1-9 Commentary: Moses, Samuel, and the Limits of Intercession
Hebrew · 10 what the commentators say
Meaning in one sentence
God tells Jeremiah that even Moses and Samuel cannot turn His heart from Judah. A study on judgment, intercession, and the consequences of sin.
Research Summary
- Meaning: God declares that Judah’s sin has made judgment unavoidable, even the greatest intercessors could not change His decree.
- Key words: “Moses and Samuel” (byword for powerful intercession), “four kinds” (complete judgment), “Manasseh” (catalyst of divine wrath), “weary of repenting” (God’s patience exhausted).
- Main debate: Whether this passage argues against the intercession of saints (as Calvin used it) or is a specific exception (as Catholic tradition holds).
- Theological theme: The holiness of God, the seriousness of sin, and the corporate consequences of unrepented apostasy.
- Best use: Preaching on the limits of grace when persistently rejected; teaching on the necessity of repentance; understanding God’s judicial “no.”
Translation Comparison
BSB Berean Standard Bible 2020
1Then the LORD said to me: “Even if Moses and Samuel should stand before Me, My heart would not go out to this people. Send them from My presence, and let them go.
2If they ask you, ‘Where shall we go?’ you are to tell them that this is what the LORD says: ‘Those destined for death, to death; those destined for the sword, to the sword; those destined for famine, to famine; and those destined for captivity, to captivity.’
3I will appoint over them four kinds of destroyers, declares the LORD: the sword to kill, the dogs to drag away, and the birds of the air and beasts of the earth to devour and destroy.
4I will make them a horror to all the kingdoms of the earth because of what Manasseh son of Hezekiah king of Judah did in Jerusalem.
5Who will have pity on you, O Jerusalem? Who will mourn for you? Who will turn aside to ask about your welfare?
6You have forsaken Me, declares the LORD. You have turned your back. So I will stretch out My hand against you and I will destroy you; I am weary of showing compassion.
7I will scatter them with a winnowing fork at the gates of the land. I will bereave and destroy My people who have not turned from their ways.
8I will make their widows more numerous than the sand of the sea. I will bring a destroyer at noon against the mothers of young men. I will suddenly bring upon them anguish and dismay.
9The mother of seven will grow faint; she will breathe her last breath. Her sun will set while it is still day; she will be disgraced and humiliated. And the rest I will put to the sword in the presence of their enemies,” declares the LORD.
WEB World English Bible 2000
1Then Yahweh said to me, “Though Moses and Samuel stood before me, yet my mind would not turn toward this people. Cast them out of my sight, and let them go out!
2It will happen when they ask you, ‘Where shall we go out?’ then you shall tell them, ‘Yahweh says: “Such as are for death, to death; such as are for the sword, to the sword; such as are for the famine, to the famine; and such as are for captivity, to captivity.”’
3“I will appoint over them four kinds,” says Yahweh: “the sword to kill, the dogs to tear, the birds of the sky, and the animals of the earth, to devour and to destroy.
4I will cause them to be tossed back and forth among all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, king of Judah, for that which he did in Jerusalem.
5For who will have pity on you, Jerusalem? Who will mourn you? Who will come to ask of your welfare?
6You have rejected me,” says Yahweh. “You have gone backward. Therefore I have stretched out my hand against you and destroyed you. I am weary of showing compassion.
7I have winnowed them with a fan in the gates of the land. I have bereaved them of children. I have destroyed my people. They didn’t return from their ways.
8Their widows are increased more than the sand of the seas. I have brought on them against the mother of the young men a destroyer at noonday. I have caused anguish and terrors to fall on her suddenly.
9She who has borne seven languishes. She has given up the spirit. Her sun has gone down while it was yet day. She has been disappointed and confounded. I will deliver their residue to the sword before their enemies,” says Yahweh.
KJV King James Version 1769
1Then said the Lord unto me, 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.
2And 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.
3And 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.
4And 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.
5For who shall have pity upon thee, O Jerusalem? or who shall bemoan thee? or who shall go aside to ask how thou doest?
6Thou 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.
7And I will fan them with a fan in the gates of the land; I will bereave them of children, I will destroy my people, since they return not from their ways.
8Their 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.
9She 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.
ASV American Standard Version 1901
1Then said Jehovah unto me, Though Moses and Samuel stood before me, yet my mind would not be toward this people: cast them out of my sight, and let them go forth.
2And it shall come to pass, when they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith Jehovah: 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 captivity, to captivity.
3And I will appoint over them four kinds, saith Jehovah: the sword to slay, and the dogs to tear, and the birds of the heavens, and the beasts of the earth, to devour and to destroy.
4And I will cause them to be tossed to and fro among all the kingdoms of the earth, because of Manasseh, the son of Hezekiah, king of Judah, for that which he did in Jerusalem.
5For who will have pity upon thee, O Jerusalem? or who will bemoan thee? or who will turn aside to ask of thy welfare?
6Thou hast rejected me, saith Jehovah, thou art gone backward: therefore have I stretched out my hand against thee, and destroyed thee; I am weary with repenting.
7And I have winnowed them with a fan in the gates of the land; I have bereaved them of children, I have destroyed my people; they returned not from their ways.
8Their widows are increased to me above the sand of the seas; I have brought upon them against the mother of the young men a destroyer at noonday: I have caused anguish and terrors to fall upon her suddenly.
9She that hath borne seven languisheth; she hath given up the ghost; her sun is gone down while it was yet day; she hath been put to shame and confounded: and the residue of them will I deliver to the sword before their enemies, saith Jehovah.
YLT Young's Literal Translation 1898
1And Jehovah saith unto me: Though Moses and Samuel should stand before Me, My soul is not toward this people, Send from before My face, and they go out.
2And it hath come to pass, when they say to thee, Whither do we go out? that thou hast said unto them, Thus said Jehovah: Those who are for death--to death, And those who are for the sword, to the sword, And those who are for famine, to famine, And those who are for captivity, to captivity.
3And I have appointed over them four kinds, an affirmation of Jehovah, The sword to slay, and the dogs to drag, And the fowl of the heavens, And the beast of the earth, to consume and to devour.
4And I have given them for a trembling To all kingdoms of the earth, Because of Manasseh son of Hezekiah king of Judah, For that which he did in Jerusalem.
5For who hath pity on thee, O Jerusalem? And who doth bemoan for thee? And who turneth aside to ask of thy welfare?
6Thou--thou hast left Me--an affirmation of Jehovah, Backward thou goest, And I stretch out My hand against thee, And I destroy thee, I have been weary of repenting,
7And I scatter them with a fan, in the gates the land, I bereaved, I have destroyed My people, From their ways they turned not back.
8Its widows have been more to Me than the sand of the seas, I brought in to them--against the mother--A young man--a spoiler--at noon. I caused to fall upon her suddenly, wrath and trouble.
9Languished hath the bearer of seven, She hath breathed out her spirit, Gone in hath her sun while yet day, It hath been ashamed and confounded, And their residue to the sword I give up before their enemies, An affirmation of Jehovah.
Darby Darby Bible 1890
1And Jehovah said unto me, Though Moses and Samuel stood before me, my soul [would] not [turn] toward this people. Send [them] out of my sight, and let them go forth.
2And it shall come to pass, if they say unto thee, Whither shall we go forth? then thou shalt tell them, Thus saith Jehovah: 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 captivity, to captivity.
3For I will visit them with four kinds [of punishments], saith Jehovah: the sword to slay, and dogs to tear, and the fowl of the heavens, and the beasts of the earth, to devour and to destroy.
4And I will give them over to be driven hither and thither amongst all the kingdoms of the earth, because of Manasseh the son of Hezekiah, king of Judah, for that which he did in Jerusalem.
5For who shall have pity upon thee, Jerusalem? and who shall bemoan thee? and who shall turn aside to ask after thy welfare?
6Thou hast cast me off, saith Jehovah, thou art gone backward; and I have stretched out my hand against thee, and will destroy thee: I am become weary of repenting.
7And I will fan them with a fan in the gates of the land; I will bereave of children [and] destroy my people: they have not returned from their ways.
8Their widows are increased to me more than the sand of the seas; I have brought upon them, against the mother of the young men, a spoiler at noonday; I have caused anguish and terror to fall upon her suddenly.
9She that hath borne seven languisheth, she hath given up the ghost; her sun is gone down while it is yet day; she is put to shame and confounded. And the residue of them will I give up to the sword before their enemies, saith Jehovah.
Douay-Rheims Douay-Rheims Bible 1899
1And the Lord said to me: If Moses and Samuel shall stand before me, my soul is not towards this people: cast them out from my sight, and let them go forth.
2And if they shall say unto thee: Whither shall we go forth? thou shalt say to 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 famine, to famine: and such as are for captivity, to captivity.
3And I will visit them with four kinds, saith the Lord: The sword to kill, and the dogs to tear, and the fowls of the air, and the beasts of the earth, to devour and to destroy.
4And I will give them up to the rage of all the kingdoms of the earth: because of Manasses the son of Ezechias the king of Juda, for all that he did in Jerusalem.
5For who shall have pity on thee, O Jerusalem? or who shall bemoan thee? or who shall go to pray for thy peace?
6Thou hast forsaken me, saith the Lord, thou art gone backward: and I will stretch out my hand against thee, and I will destroy thee: I am weary of entreating thee.
7And I will scatter them with a fan in the gates of the land: I have killed and destroyed my people, and yet they are not returned from their ways.
8Their widows are multiplied unto me above the sand of the sea: I have brought upon them against the mother of the young man a spoiler at noonday: I have cast a terror on a sudden upon the cities.
9She that hath borne seven is become weak, her soul hath fainted away: her sun is gone down, while it was yet day: she is confounded, and ashamed: and the residue of them I will give up to the sword in the sight of their enemies, saith the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 15:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this passage declares the certainty of divine judgment against Judah. The naming of Moses and Samuel is no accident. Both men were known for powerful intercession: Moses after the golden calf (Exodus 32:11-14) and at Kadesh (Numbers 14:13-20); Samuel who cried out for Israel and was answered (1 Samuel 7:9; 12:23). God says that even if these two greatest of intercessors stood before Him now, His nephesh, His entire personal being, would not turn toward this people. Calvin notes that God is not rejecting prayer as such, but showing that sin has reached the point where judgment is final. Barnes observes that the verb “stood before” (amad liphnei) is a technical phrase for attending as an intercessor, and the condition (Hebrew ’im with the imperfect) is unreal, it will not happen. This underscores the severity of Judah's apostasy, not a general rule about intercession. God then lists four kinds of destroyers, a full complement of devastation, and names Manasseh as the historical trigger for the cumulative wrath.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Intercession of saints denied: Calvin and others argue that if even Moses and Samuel cannot intercede after death, then prayers to saints are futile. The phrase 'though they stood before me' assumes they are present with God, yet ineffective.
- Intercession of saints affirmed (special case): Catholic and Orthodox traditions maintain that this is a unique situation of final judgment on a hardened nation — it does not negate the general intercession of the righteous in heaven, supported by Revelation 5:8 and 8:3-4.
- Focus on judgment, not intercession mechanics: Many commentators (Barnes, Keil-Delitzsch) read the passage primarily as a declaration of unavoidable judgment. The point is the severity of sin, not a systematic statement about the state of the dead.
What is clear: God's judgment against Judah is certain and comprehensive; the naming of Moses and Samuel emphasizes that no human intercession could reverse the decree.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Intercession of departed saints | Moses and Samuel are used as historic examples of successful intercession during their lifetimes. | Calvin and many Reformed interpreters use this verse to argue that saints in heaven cannot intercede for the living, since Moses and Samuel are mentioned as unable to help after death. Catholic and Orthodox traditions see this as a unique case showing the finality of judgment, not a general prohibition; they point to Revelation 5:8 and 8:3-4 as prayers of saints being offered in heaven. |
| Generational consequences of sin | Manasseh's wickedness contributed decisively to Judah's downfall. | Some see this as God punishing children for the fathers' sins (individual guilt), while others emphasize it as the outworking of cumulative covenant curses and the ongoing influence of a corrupt leader, a corporate consequence rather than personal punishment. |
| God's 'weariness of relenting' | This anthropomorphic language shows God's patience has come to an end. | Open theists see it as God genuinely changing His mind and experiencing disappointment. Classical theists view it as accommodation to human understanding; God's decree is unchanging, but He describes Himself in relational terms to communicate the seriousness of sin. |
| Four kinds of destroyers | They represent comprehensive destruction with no hope of escape. | Most commentators read them literally as physical judgments (sword, wild animals, birds of prey). Others emphasize the symbolic meaning: God empties every storehouse of judgment. The difference affects how one preaches the application, concrete warnings or theological abstraction. |
| Historical reference of verses 7-9 | The mother of seven is Jerusalem or the nation personified. | Barnes and Cambridge Bible suggest a specific reference to the battle of Megiddo and the eclipse of 610 BC. Others see a general prophecy of the fall of Jerusalem in 586 BC. The distinction matters for how precisely one dates the prophecy. |
Historical & Cultural Context
The passage comes in a series of exchanges where Jeremiah has been told not to pray for this people (Jeremiah 7:16; 11:14; 14:11-12). Chapter 15 opens with God’s final answer to the prophet’s intercession. Moses and Samuel are named because they exemplify the intercessor who stands “before Yahweh”, a phrase used for Abraham interceding for Sodom (Genesis 19:27) and for Moses pleading for Israel (Exodus 32:11). Their presence in the text links Judah’s situation to the great covenant mediations of the past.
Manasseh’s reign (2 Kings 21) was marked by idolatry, child sacrifice, and bloodshed so extreme that even Josiah’s reforms could not fully turn away God’s anger (2 Kings 23:26). Jeremiah 15:4 singles out Manasseh as the catalyst for judgment, not to blame individuals for their ancestors’ sins but to show that unrepented evil builds across generations. Wesley notes that Manasseh is called “son of Hezekiah” to highlight the tragedy of his degeneration from a godly father.
The four kinds of destroyers, sword, dogs, birds, beasts, echo covenant curses from Leviticus 26 and Deuteronomy 28. The “winnowing fork” (Hebrew mizreh) literally means a pitchfork used to toss grain into the wind; here God is the winnower, scattering His people from the land. The “gates of the land” are the entry points through which they will be driven into exile. Verse 8 describes widows more numerous than sand, a hyperbolic image of total war, and the “mother of the young man” probably refers to Jerusalem as the mother city of Israel, attacked by a destroyer at noon, an unexpected assault. The “mother of seven” (v.9) uses seven as the number of perfection and plenty, now reduced to childlessness. Cambridge Bible notes a possible reference to the battle of Megiddo and an eclipse in 610 BC, but most commentators read the imagery as a general prophecy of devastation.
Culturally, childlessness was a disgrace; for a mother who had borne seven to “breathe her last” while her sun set at midday conveys the absolute reversal of fortune. Every institution of security, family, city, presence of God, is stripped away.
Textual Notes
Reception History
Jeremiah 15:1 has been a key text in debates about the intercession of saints. In the Reformation period, John Calvin used it to argue that the saints in heaven do not intercede for the living, since Moses and Samuel are presented as unable to help after death. Catholic interpreters, by contrast, saw the verse as a special case of hardened sin, not a general rule that would cancel the intercessory role of the saints (affirmed at the Council of Trent). In Jewish tradition, the verse underscores the gravity of national sin that overrides even the merit of patriarchs. The image of the mother of seven (v.9) has been read as a prophecy of Rachel weeping for her children (cf. Jeremiah 31:15), though here it is judgment rather than comfort. Throughout church history, this passage has been used to warn congregations about the danger of persistent rebellion and the finality of God’s judicial decrees.
Preaching This Verse
Three-point outline
- Intercession has limits. God names Moses and Samuel not to diminish their legacy but to confront the idea that prayer always changes outcomes. When a people persistently reject God, even the most powerful prayers cannot reverse the sentence. This humbles us about the nature of divine judgment.
- Judgment comes in layers. The four kinds of destroyers and the scattering among nations show that sin brings comprehensive consequences, not one disaster but a cascade of destruction that leaves no refuge.
- Sin has a history. Manasseh’s sins, committed decades earlier, still bear fruit. The passage teaches that the effects of unrepented sin accumulate across generations, and nations reap what their leaders sow.
Five-point outline
- No advocate avails (v.1). The heart of God, once turned toward His people, is now set against them.
- Four paths of death (vv.2-3). Every escape route leads to a worse fate, sword, dogs, birds, beasts.
- Scattered and shamed (vv.4-5). Jerusalem becomes an object of horror, pitied by no one.
- The reason: God’s compassion exhausted (vv.6-7). They rejected Him; He is weary of relenting.
- The mother undone (vv.8-9). The city that bore many children collapses in grief and disgrace.
Illustration hooks
- A judge who has granted repeated delays and leniency finally pronounces the sentence. The gavel falls, and no further plea can stop it.
- A parent who has poured out love and second chances on a rebellious child, only to realize that enabling further harm, so they let the child face the consequences.
- A doctor who says, “We have exhausted all treatments.” The illness has progressed beyond intervention.
Questions your congregation is asking
- Does this mean God stops listening to our prayers? This passage addresses a specific hardened nation under covenant judgment; it does not cancel God’s openness to individual repentance (see Jeremiah 18:7-8).
- Why does God blame Judah for Manasseh’s sins? The text points to cumulative consequences, not personal culpability for another’s sin. Manasseh’s idolatry set a spiritual trajectory that later generations continued.
- Is it ever too late to repent? For individuals, God’s mercy remains available until death. This passage describes a national judgment where the time for corporate repentance has passed.
Leading a Discussion
This passage confronts an uncomfortable truth: sin can reach a point where judgment is certain. The naming of Moses and Samuel reminds us that even the greatest intercessors cannot override a just decree. As you discuss, hold the tension between God’s patience and His holiness. No one wants a god who never judges evil; but neither do we want a god whose mercy has limits. Reflect together on what this means for how we live as individuals and as a church.
Discussion questions
- Read verses 1-2. Why does God name Moses and Samuel? What does this tell us about their legacy and about the situation in Judah?
- What do the four kinds of judgment (sword, dogs, birds, beasts) suggest about the completeness of God’s punishment?
- Why is Manasseh specifically named in verse 4? How does this connect to 2 Kings 23:26?
- Verse 6 says, “I am weary of relenting.” What does this reveal about God’s character, His patience, His justice, His grief?
- The imagery of winnowing (v.7), widows like sand (v.8), and a mother losing all seven children (v.9) paints a devastating picture. What emotions does this evoke when you read it?
- How do we reconcile this passage with verses that promise God’s mercy is new every morning (Lamentations 3:22-23)?
- What does this passage teach us about the seriousness of persistent rebellion against God, whether personal or corporate?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 19:27 | Abraham went up early in the morning to the place where he had stood before Yahweh. |
| Exodus 32:11 | Moses begged Yahweh his God, and said, “Yahweh, why does your wrath burn hot against your people, that you have brought out of the land of Egypt with great power and with a mighty hand? |
| Exodus 32:14 | So Yahweh turned away from the evil which he said he would do to his people. |
| Numbers 14:13 | Moses said to Yahweh, “Then the Egyptians will hear it; for you brought up this people in your might from among them. |
| Numbers 14:20 | Yahweh said, “I have pardoned according to your word; |
| Judges 5:9 | My heart is toward the governors of Israel, who offered themselves willingly among the people. Bless Yahweh! |
| I Samuel 7:9 | Samuel took a suckling lamb, and offered it for a whole burnt offering to Yahweh. Samuel cried to Yahweh for Israel, and Yahweh answered him. |
| I Samuel 12:23 | Moreover, as for me, far be it from me that I should sin against Yahweh in ceasing to pray for you; but I will instruct you in the good and the right way. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses that even the most powerful intercessors like Moses and Samuel could not change God's settled purpose for a people so hardened in sin. He sees the four kinds of punishment as distinct instruments of divine justice, and he points to the ongoing scattered condition of the Jews as a literal fulfillment of this prophecy.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that even Moses and Samuel, whose intercession once prevailed, would now be refused. God's judgment is final and humiliating: the slain are dragged along the ground, and the mother of a valiant warrior is suddenly bereaved. The mention of righteous Hezekiah's son only deepens the horror of the people's guilt.
Calvin's Commentaries Reformed 1564
Calvin draws a careful distinction: Jeremiah prayed for the whole people, knowing that many were hypocrites and only the hidden elect would truly benefit. The prayer was not useless even though God rejected the nation as a whole. Calvin applies this to Christian prayer today, which should include all people by charity while acknowledging that some are reprobate.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator stresses that God's judgment is so decisive that even the intercession of Moses and Samuel, Israel's mightiest advocates, could not change His mind. The phrases "stood before me" and "my mind could not be toward" are taken as technical terms for intercession and the refusal of favor.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that God's mention of Moses and Samuel is only a hypothetical supposition, not a proof that departed saints intercede in heaven. He explains the verse means even if these great intercessors were alive to plead, God's mind was fixed against the people. Therefore the prophet's prayers could not avert the judgment already determined.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that these verses contain some of the most deeply sorrowful expressions of divine wrath found anywhere in Scripture. He emphasizes that God's judgment is so complete that even the intercession of Moses and Samuel would not change His determined course against a guilty people.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that the judgment described stems directly from Manasseh's provocations, which even Josiah's reforms could not erase. The "fan" is not for purging but for scattering, and the countless widows are a hyperbolic image of Judah's devastation during the siege.