Jeremiah 7:15

Jer 7:15 And I will cast you out of my sight, as I have cast out all your brethren, [even] the whole seed of Ephraim.

Ver. 15. And I will cast you out of my sight.] Heb., From against, or over against my face.

As I have cast out your brethren.] For your instance and admonition I hanged them up in gibbets, as it were at your very doors but nothing would warn you.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I will send you into captivity as I have done Ephraim, that is, the ten tribes.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

your brethren--children of Abraham, as much as you.

whole seed of Ephraim--They were superior to you in numbers and power: they were ten tribes: ye but two. "Ephraim," as the leading tribe, stands for the whole ten tribes (Kg2 17:23; Psa 78:67-68).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. The whole seed of Ephraim.] Taken here for all the ten tribes, that of Ephraim being the principal.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

He concludes the former verse. The Prophet had indeed sufficiently explained himself; but this confirmation was necessary for a people so refractory. He then alleges nothing new, but only shews that there would be no defense to his own people against God’s vengeance any more than to the Israelites: and hence he now calls them their brethren, as he had previously said that they were his people; for the state of the ten tribes was the same, until it had pleased God to remove the Ark of the Covenant to Mount Sion, that he might have his throne in the tribe of Judah. All the children of Abraham were indeed equal; but the Israelites were superior in number and in power. And he says, the whole seed. This is significantly added; for the Jews had with them only the half of the tribe of Manasse. The ten tribes had perished; in nothing could they exalt themselves; and they were in this respect inferior, because they were only one tribe and half, and the ten tribes were larger in number.

He calls them the seed of Ephraim, because of their first king, and also because that tribe was more illustrious than the other nine tribes. And in the Prophets Ephraim is in many places named for Israel, that is, for that second kingdom, which yet flourished more in wealth and power. We now perceive the meaning of the Prophet.

But we may hence learn this important truth, — that God had never so bound himself to any people or place, that he was not at liberty to inflict punishment on the impiety of those who had despised his favors, or profaned them by their ingratitude and their sins. And this ought to be carefully noticed; for we see that it is an evil as it were innate in us, that we become elated and proud whenever God deals bountifully with us; for we so abuse his favors as to think that more liberty is given us, because God has bestowed on us more than on others. But there is nothing more groundless than this presumption; and yet we become thus insolent whenever God honors us with peculiar favors. Let us therefore bear in mind what is taught here by the Prophet, — that God is ever at liberty to take vengeance on the ungodly and the ungrateful.

Hence also it appears how foolish is the boasting of the Papists; for whenever they bring against us the name of the apostolic throne, they think that God’s mouth is closed; they think that all authority is to be taken away from his word. In short, they harden themselves against God, as though they had a legitimate possession, because the gospel had been once preached at Rome, and because that place was the first seat of the Church in Italy as well as in Europe. But God never favored Rome with such a privilege, nor has he said that his habitation was to be there. If the Pope and his adherents had what the Jews then possessed, (which really belonged to Mount Sion,) who could bear their fury, I say not, their pride? But we see what Jeremiah says of Mount Sion, of which yet it had been said,

“This is my rest for ever; here will I dwell, because I have chosen it.” (Psalm 132:14)

Go now, he says, to Shiloh Now, since Shiloh and Jerusalem, and so many celebrated cities, where the gospel formerly flourished, have been taken away from us, it is not to be doubted, but that a dreadful vengeance and destruction await all those who reject the doctrine of salvation, and despise the treasure of the gospel. Since then God has shewn by so many proofs and examples that he is not bound to any places, how stupid is their madness who seek, through the mere name of an apostolic seat, to subvert all truth and all fear of God, and whatever belongs to true religion. Let us now proceed —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) The whole seed of Ephraim.—The fate of the tribes of the Northern kingdom, among which Ephraim had always held the leading position, was already familiar to the people. They were dwelling far off by Habor or Gozan, and the cities of the Medes (2Ki_15:29; 2Ki_17:6; 2Ki_18:11). A like exile was, they were now told, to be their own portion.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. I will cast you out of my sight] Observe that exile as the punishment is already foreshadowed, while in the latter words we may trace an allusion to the popular feeling (cp. Jdg_11:24; 1Sa_26:19) that Jehovah’s protection did not extend beyond Palestine.

Ephraim] as representing all the northern tribes.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I will cast you out of my sight,.... Or, "from before my face", or "faces" (n); out of the land of Judea, and cause them to go into captivity; and so the Targum paraphrases it,

"I will cause you to remove out of the land of the house of my majesty:''

as I have cast out all your brethren, even the whole seed of Ephraim; or Israel, as the Targum; that is, the ten tribes so called, because Ephraim, a principal tribe, and the metropolis of the kingdom, was in it, and Jeroboam, the first king of the ten tribes, was of it: now, as they were carried captive into Babylon, so should the Jews; or they of the two tribes of Judah and Benjamin; who could not expect to fare better than their brethren, who were more in number than they; and especially since they were guilty of the same sins.

(n) "desuper faciebus meis", Montanus; "a faciebus meis" Schmidt.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The whole seed of Ephraim - i. e., the whole of the nine northern tribes. Their casting out was a plain proof that the possession of the symbols of God’s presence does not secure a Church or nation from rejection, if unworthy of its privileges.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ephraim. The ten tribes (Worthington) had been led into captivity in the days of Ezechias, the great-grandfather of Josias. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

You shall have my presence with and watchful eye over you no more, but I will send you into captivity to Babylon. as I did your brethren into Assyria. See on 2Ki 17:6,18. And he terms them here

brethren, to let them know that they and Israel proceeded from the same stock, and therefore had no reason to expect but it should fare alike with them, seeing their sins were alike, 2Ki 21:13,14, &c.

Ephraim, viz. the ten tribes, Isa 7:1,2, compared; called by this name often, because that was the most numerous and potent of all of them; Jeroboam their first king was of that tribe.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

I will cast you out of my sight; viz. into a foreign land. (see Deu_29:28) The land of Israel was in a special sense "Jehovah"s land". (Hos_9:3 Lev_25:23) Ephraim; here used for the northern tribes collectively, as Isa_7:2 Hos_4:17 Hos_5:9 Hos_12:1.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Even - The ten tribes.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

as I cast, etc. the ten tribes.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.