Jeremiah 15:11 · Bible study
Jeremiah 15:11 Commentary: God’s Promise to a Weary Prophet
Hebrew · 9 what the commentators say
Meaning in one sentence
Examine God’s promise to strengthen Jeremiah and make enemies seek his favor, a sign of divine faithfulness in suffering.
Research Summary
- Meaning: God promises to strengthen/set free Jeremiah and cause his enemies to seek his favor.
- Key words: “Set free” (sharah, H8281) in Piel perfect; “cause to plead” (pagah, H6293) in Hiphil.
- Main debate: Whether “remnant” (KJV) refers to Jeremiah’s latter days or the people’s survivors; whether enemy supplication is literal prayer or civil kindness.
- Theological theme: God’s faithfulness to His servants even in times of judgment and personal suffering.
- Best use: Assurance for ministers and believers facing opposition; preaching on divine vindication.
Translation Comparison
BSB Berean Standard Bible 2020
The LORD said: “Surely I will deliver you for a good purpose; surely I will intercede with your enemy in your time of trouble, in your time of distress.
WEB World English Bible 2000
Yahweh said, “Most certainly I will strengthen you for good. Most certainly I will cause the enemy to make supplication to you in the time of evil and in the time of affliction.
KJV King James Version 1769
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.
ASV American Standard Version 1901
Jehovah said, Verily I will strengthen thee for good; verily I will cause the enemy to make supplication unto thee in the time of evil and in the time of affliction.
YLT Young's Literal Translation 1898
Jehovah said, Did I not direct thee for good? Did not I intercede for thee in a time of evil, And in a time of adversity, with the enemy?
Darby Darby Bible 1890
Jehovah said, Verily I will set thee free for [thy] good; verily I will cause the enemy to meet thee kindly in the time of evil and in the time of affliction.
Douay-Rheims Douay-Rheims Bible 1899
The Lord saith to me: Assuredly it shall be well with thy remnant, assuredly I shall help thee in the time of affliction, and in the time of tribulation against the enemy.
Translations in other languages (10 available)
Dijo Jehová: De cierto tus reliquias serán en bien; de cierto haré que el enemigo te salga á recibir en el tiempo trabajoso, y en el tiempo de angustia.
Disse o SENHOR: Certamente eu te livrarei para o bem; certamente intervirei por ti no tempo do mal, e no tempo de angústia, por causa do inimigo.
L’ Éternel dit:
Der HERR sprach: Wohlan, ich will euer etliche übrigbehalten, denen es soll wieder wohl gehen, und will euch zu Hilfe kommen in der Not und Angst unter den Feinden.
De HEERE zeide: Zo niet uw overblijfsel ten goede zal zijn; zo Ik niet, in de tijd des kwaads en in tijd der benauwdheid, bij den vijand voor u tussenkome!
L’Eterno dice: Per certo, io ti riserbo un avvenire felice; io farò che il nemico ti rivolga supplicazioni nel tempo dell’avversità, nel tempo dell’angoscia.
I rzekł Pan: Izali tobie, który pozostaniesz, nie będzie dobrze? Izali się nie zastawię o cię nieprzyjacielowi czasu utrapienia i czasu ucisku?
Господь сказал: конец твой будет хорош, и Я заставлю врага поступать с тобою хорошо во время бедствия и во время скорби.
耶和華 說：「我必要 堅固你，使你得好處。災禍 苦難 臨到的時候，我必要 使 仇敵 央求 你。
...
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 15:11
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 verse is God’s direct answer to Jeremiah’s bitter complaint in verse 10. Calvin reads it as assurance that the prophet’s “remnant of days” would prosper, that his end would be better than he imagined. Barnes and Gill point to the historical fulfillment when Nebuchadnezzar and Nebuzaradan gave Jeremiah special treatment after Jerusalem fell (Jer 39:11, 12; 40:4, 5). On the second clause, Barnes argues the Hebrew hitpa’alti (from pagah, H6293) means “to cause to supplicate,” and he cites Jer 21:2, 37:3, and 42:2 where enemies actually came to Jeremiah to ask him to pray. Calvin takes it as God making the enemy “propitious” and willing to meet the prophet with kindness. The consensus: God promises Jeremiah a good outcome and eventual favor from his persecutors, a promise that was literally kept.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Remnant = latter days (Calvin): The prophet’s remaining years would be prosperous, supported by the use of “remnant” as a time reference.
- Set free/Deliverance (Gill, Barnes, Darby): Root <em>sharah</em> means to loose; fulfilled in Jeremiah’s release from prison by Nebuzaradan.
- Enemy seeks prayers (Targum, Jarchi): The verb <em>pagah</em> carries the sense of entreaty; cross-references show enemies actually asking Jeremiah to pray (Jer 21:2; 37:3; 42:2).
What is clear: God promises Jeremiah a good outcome and protection from his enemies, a promise that was historically fulfilled.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of “remnant” (KJV) / “I will set free” (WEB, Darby) | The verse describes a good outcome for Jeremiah, whether in his own life or through his survival. | Some see “thy remnant” as the prophet’s remaining years (Calvin, Wesley); others read the Hebrew as a verb “I will set thee free” (Gill, Darby) pointing to his literal release from prison/captivity. |
| Addressee of the second clause | The clause involves God acting regarding the enemy and the prophet. | Calvin and most apply both clauses to Jeremiah. Some older interpreters (noted by Calvin) thought God turned to speak to the people in the second clause, a view Calvin calls “forced.” |
| Nature of the enemy’s “supplication” | The enemy will relate to Jeremiah in a positive way, reversing their hostility. | Barnes and the Targum see it as literal asking for prayer/intercession (Jer 21:2; 37:3; 42:2). Calvin understands it as the enemy being “propitious” and meeting him with kindness. Both have fulfillment in the accounts of Nebuchadnezzar and Nebuzaradan. |
| The oath formula “if not … if not” | It is an emphatic assertion, equivalent to “surely” or “verily.” | No significant debate; all major traditions treat it as a strong affirmation. The Hebrew idiom is effectively a self-imprecation (“May God do to me if I do not …”). |
Historical & Cultural Context
Jeremiah ministered during Judah’s final decades, from King Josiah through the fall of Jerusalem in 586 BC. He was called to announce judgment on a people who refused to repent. This message earned him constant opposition: beatings, imprisonment, threats of death. Verse 10 records his cry of anguish: “Woe is me, my mother, that you have borne me, a man of strife … everyone curses me.”
The surrounding passage (Jer 15:7, 14) describes God’s judgment on Judah: bereavement, widows, a destroyer at noon, the sword for survivors. Into this context of national catastrophe and personal pain, God speaks verse 11. The Hebrew opens with an oath formula (’im lo’ … ’im lo’), literally “if not … if not”, an emphatic way of saying “surely” or “by my life.” The verb sharah (H8281, Piel perfect) means “to set free, to loose,” anticipating Jeremiah’s release from captivity and suffering. The second verb, pagah in the Hiphil (H6293), means “to cause someone to plead” or “to make intercession.” It can also carry the sense of meeting kindly, as Calvin suggests.
Historically, the promise was fulfilled when Nebuchadnezzar ordered his captain Nebuzaradan to care for Jeremiah (Jer 39:11, 12; 40:4, 5). The “time of evil and affliction” refers to the siege and destruction of Jerusalem. Even in the worst moment, God provided Jeremiah with a way through.
Textual Notes
The Cambridge Bible suggests verses 11, 14 may be a later insertion from another context, noting they break the rhythm of the passage. The Hebrew of verse 11 opens with an oath formula: ’im lo’… ‘im lo’ (“if not … if not”), which is an emphatic way of saying “surely.” The key textual issue involves the word she’ritiyka. The Masoretic pointing treats it as the Piel perfect first-person singular of sharah (H8281), “I will set free.” However, the KJV and some Jewish tradition read it as a noun, “thy remnant” (from she’erit, “remnant”), implying a different vocalization. The context supports the verbal reading, as it parallels “I will cause the enemy to make supplication.” No other significant variants are noted in the consulted sources.
Reception History
Reformed commentators like Calvin and the Geneva Bible focused on God’s personal faithfulness to Jeremiah, seeing in the verse a model of how God vindicates His prophets. Matthew Henry applied it to ministers who face opposition: “God will take care of his servants.” The Targum (Aramaic paraphrase) read the second clause as the enemy coming to seek Jeremiah’s intercession, a tradition that influenced Jewish and some Christian readings. In modern evangelical preaching, this verse is often used to encourage believers that God’s promises are reliable even when circumstances look bleak. The historical fulfillment in Jeremiah 39, 40 serves as a concrete anchor for faith.
Preaching This Verse
Three-point outline
- God hears the weary prophet. Jeremiah pours out his pain in verse 10, and the Lord does not rebuke him, He answers with a promise.
- God promises a good end. “I will strengthen you for good” (WEB) or “I will set you free for good” (Darby). God secures the prophet’s future despite present chaos.
- God transforms enemies into petitioners. Those who oppose Jeremiah will one day come seeking his favor, a reversal only God can accomplish.
Five-point outline
- The prophet’s pain (v.10). Jeremiah feels cursed and isolated, misunderstood and hated.
- God’s counter-declaration (v.11a). “Surely I will strengthen you for good”, God speaks into the despair with an oath.
- God’s subversive grace (v.11b). The enemy will make supplication, the ones who now curse will later ask for help.
- Historical fulfillment. Nebuchadnezzar’s orders for Jeremiah’s safety (Jer 39:11, 12; 40:4, 5) prove God kept His word.
- Assurance for all who suffer for righteousness. God’s faithfulness to Jeremiah models His care for every servant who endures hardship for His sake.
Illustration hooks
- A worker who faces constant criticism at the office, then later finds that same critic asking for their advice on a project.
- A pastor whose congregation resists his teaching for years, but calls him during a personal crisis seeking prayer.
- Anyone who has been treated unjustly and later, without fighting for it, sees those who opposed them show respect.
Questions your congregation is asking
- Does God see my suffering when I try to be faithful?
- Will those who oppose me ever change their attitude toward me?
- How can I trust God’s promise when my circumstances don’t seem to be improving?
Leading a Discussion
Jeremiah’s lament in verse 10 is raw: he wishes he had never been born. It is the cry of someone who feels completely alone in his calling. Into that silence, God speaks verse 11, not with a rebuke, but with a personal oath. The Lord promises that Jeremiah’s future will be good, and that even his enemies will come asking for his help. These are hard words to believe when everything around you says the opposite. Use the following questions to help your group wrestle with what it means to trust God’s promises in the middle of suffering.
Discussion questions
- Read Jeremiah 15:10, 11 together. How does Jeremiah describe his experience in verse 10? Have you ever felt this way?
- Why do you think God responds with a promise instead of an answer to the “why” of Jeremiah’s pain?
- What does God promise in verse 11? How do the different English translations (WEB, KJV, BSB) shape your understanding of that promise?
- The Hebrew verb sharah can mean “to set free.” How does that meaning change how you read the verse? What hope does it offer?
- Look at Jeremiah 39:11, 12 and 40:4, 5. How do these passages fulfill the promise of verse 11? What does this tell you about God’s timing?
- How might the promise that enemies will “make supplication” to Jeremiah apply to a situation of opposition you are facing today?
- What does this passage teach you about God’s character? How can it strengthen your trust in Him during a time of waiting?
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)
| Psalms 37:3 | Trust in Yahweh, and do good. Dwell in the land, and enjoy safe pasture. |
| Psalms 37:11 | But the humble shall inherit the land, and shall delight themselves in the abundance of peace. |
| Psalms 106:46 | He made them also to be pitied by all those who carried them captive. |
| Proverbs 16:7 | When a man’s ways please Yahweh, he makes even his enemies to be at peace with him. |
| Proverbs 21:1 | The king’s heart is in Yahweh’s hand like the watercourses. He turns it wherever he desires. |
| Ecclesiastes 8:12 | Though a sinner commits crimes a hundred times, and lives long, yet surely I know that it will be better with those who fear God, who are reverent before him. |
| Jeremiah 21:2 | “Please inquire of Yahweh for us; for Nebuchadnezzar king of Babylon makes war against us. Perhaps Yahweh will deal with us according to all his wondrous works, that he may withdraw from us.” |
| Jeremiah 29:11 | For I know the thoughts that I think toward you,” says Yahweh, “thoughts of peace, and not of evil, to give you hope and a future. |
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
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights the literal fulfillment of God's promise that the enemy would treat Jeremiah well. He points to Nebuchadnezzar's specific orders to Nebuzaradan, commanding him to protect Jeremiah, do him no harm, and grant him whatever privileges he requested.
Barnes' Notes on the Bible Protestant 1832
Barnes interprets the promise as referring to the prophet's own deliverance, not a remnant of people. He reads the second clause as the people turning to plead with Jeremiah during their time of distress, and he points to later chapters where this actually happens.
Calvin's Commentaries Reformed 1564
Calvin argues that the whole verse is God's promise directly to the prophet, not split between the prophet and the people. God assures him that his end will be more prosperous than he thinks, and that even in suffering, God will make his enemies favorably disposed toward him.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary treats Jeremiah's lament as one of the most eloquent and pathetic passages in the book, but argues that verses 13-14 are likely an insertion from elsewhere and that verses 11-12 require drastic emendation. The prophet bewails his lot, assailed from all sides as though he were a usurer or defaulting debtor, while the image of northern iron points to the hardest iron from the Black Sea region.
Geneva Bible Notes Reformed 1599
The Geneva note draws out two distinct promises God makes to his remnant, both introduced with a solemn "surely." The first is material prosperity. The second is a total reversal of their relationship with enemies, who will actually plead with them during times of distress.
Gill's Exposition of the Bible Baptist 1748
Gill interprets the "remnant" in this verse as Jeremiah himself, not a group of surviving people. He reads God's response as a personal oath guaranteeing that the prophet's later days will go well, possibly through the kindness of the enemy who treated him gently.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB presents two interpretations for the promise given here: either it means that Jeremiah's life will end well despite present sorrows, or that he himself will survive when others perish. He prefers Calvin's reading of the phrase about kindness as an assurance that the Babylonians will voluntarily treat Jeremiah well, which matches what actually happened.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights that Jeremiah was a peaceable man who gave no provocation, yet he became a man of strife because others contended with him. The real cause of their opposition, Henry notes, was his faithfulness to God and to their souls.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that the word remnant in this verse refers specifically to the remaining days of Jeremiah's own life. He sees the latter part of the verse as defining the first, so the remnant is not a group of people but the prophet's remaining time on earth.