Text -- Jeremiah 20:7 (NET)

Jeremiah Complains about the Reaction to His Ministry

20:7 Lord, you coerced me into being a prophet, and I allowed you to do it. You overcame my resistance and prevailed over me. Now I have become a constant laughingstock. Everyone ridicules me.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 20:7

Thou prevailedst against me. Jeremiah at first excused himself to God, Jer 1:6, but the Lord prevailed against him replying, Jer 1:7, Say not, I am a child, for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak, Jer 1:9. This is all that is here meant, namely, God's over - ruling him contrary to his own inclinations.

JFB: Jer 20:7

Jeremiah's complaint, not unlike that of Job, breathing somewhat of human infirmity in consequence of his imprisonment. Thou didst promise never to give me up to the will of mine enemies, and yet Thou hast done so. But Jeremiah misunderstood God's promise, which was not that he should have nothing to suffer, but that God would deliver him out of sufferings (Jer 1:19).

JFB: Jer 20:7

Others translate as Margin, "Thou hast enticed" or "persuaded me," namely, to undertake the prophetic office, "and I was persuaded," that is, suffered myself to be persuaded to undertake what I find too hard for me. So the Hebrew word is used in a good sense (Gen 9:27, Margin; Pro 25:15; Hos 2:14).

JFB: Jer 20:7

Thou whose strength I could not resist hast laid this burden on me, and hast prevailed (hast made me prophesy, in spite of my reluctance) (Jer 1:5-7); yet, when I exercise my office, I am treated with derision (Lam 3:14).

Clarke: Jer 20:7

O Lord, thou hast deceived me - Thou hast promised me protection; and, lo! I am now delivered into the hands of my enemies. These words were probably spoken when Pashur smote him, and put him in prison

I think our translation of this passage is very exceptionable. My old Bible reads, Thou laddist me aside Lord; and I was lad aside. The original word is פתיתני pittithani , thou hast persuaded me, i.e., to go and prophesy to this people. I went, faithfully declared thy message, and now I am likely to perish by their cruelty. As the root פתה pathah signifies to persuade and allure as well as to deceive, the above must be its meaning in this place. Taken as in our Version it is highly irreverent. It is used in the same sense here as in Gen 9:27 : God shall enlarge (persuade, margin) Japheth; and he shall dwell in the tents of Shem.

Calvin: Jer 20:7

Some think that these words were not spoken through the prophetic Spirit, but that Jeremiah had uttered them inconsiderately through the influence of a hasty impulse; as even the most eminent are sometimes carried away by a hasty temper. They then suppose the Prophet, being overcome by a temptation of this kind, made this complaint, to God, “What! Lord, I have followed thee as a leader; but thou hast promised to me what I do not find: I seem, then, to myself to be deceived.” Others give even a harsher explanation, — that the Prophet had been deceived, according to what is said elsewhere,

“I the Lord have deceived that Prophet.” (Eze 14:9.)

But there is no doubt but that his language is ironical, when he says that he was deceived He assumes the character of his enemies, who boasted that he presumptuously prophesied of the calamity and ruin of the city, as no such thing would take place. The Prophet here declares that God was the author of his doctrine, and that nothing could be alleged against him which would not be against God himself; as though he had said that the Jews contended in vain, under the notion that they contended with a mortal man; for they openly carried on war with God, and like the giants furiously assailed heaven itself. He then says that he was deceived, not that he thought so; for he was fully satisfied as to himself; nor had he only the Spirit of God as a witness to his calling, but also possessed in his heart a firm conviction of the truth he delivered. But as I have already said, he relates the words of those who, by opposing his teaching, denied that he was God’s servant, and gave him no credit as though he was only an impostor.

But this mode of speaking is much more striking than if he had said in plain terms, “Lord, I am not deceived, for I have only obeyed thy command, and have received from thee whatever I have made public; nor have I presumptuously obtruded myself, nor adulterated the truth of which thou hast made me the herald: I have, then, faithfully discharged my office.” If the Prophet had thus spoken, there would have been much less force in his words than by exposing in the manner he does here the blasphemies of those who dared to accuse God, and make him guilty by arraigning his servant as a false prophet.

We now, then, understand why he spoke ironically, and freely expostulated with God, because he had been deceived by him; it was that the Jews might know that they vomited forth reproaches, not against a mortal man, but against God himself, who would become the avenger of so great an insult.

Were any one to ask whether it became the Prophet to make God thus his associate, the answer would be this, — that his cause was so connected with God’s cause, that the union was inseparable; for Jeremiah speaks not here as a private individual, much less as one of the common people; but as he knew that his calling was approved by God, he hesitated not to connect God with himself, so that the reproach might belong to both. God, indeed, could not be separated from his own truth; for nothing would be left to him, were he regarded as apart from his word. Hence a mere fiction is every idea which men form of God in their minds, when they neglect that mirror in which he has made himself known, Nay more, we ought to know that whatever power, majesty, and glory there is in God, so shines forth in his word, that he does not appear as God, except his word remains safe and uncorrupted. As, then, the Prophet had been furnished with a sure commission, it is no wonder that he so boldly derides his enemies and says, that God was a deceiver, if he had been deceived. To the same purpose is what Paul says,

“If an angel come down from heaven and teach you another Gospel, let him be accursed.” (Gal 1:8)

Certainly Paul was inferior to the angels, and we know that he was not so presumptuous as to draw down angels from heaven, and to make them subservient to himself; no, by no means; but he did not regard what they might be; but as he had the truth of the Gospel, of which he was the herald, sealed in his heart, he hesitated not to raise that word above all angels. So now Jeremiah says, that God was a deceiver, if he was deceived: how so? because God would deny himself, if he destroyed the truth of his word.

We now, then, perceive that the Prophet did not exceed what was right, when he dared to elevate himself, so as to become in a manner the associate of God, that is, as to the truth of which God was the author and he the minister.

But from this passage a useful doctrine may be gathered. All who go forth to teach ought to be so sure of their calling, as not to hesitate to appeal to God’s tribunal whenever any dispute happens. It is indeed true, that even the best servants of God may in some things be mistaken, or be doubtful in their judgment; but as to their calling and doctrine there ought to be that certainty which Jeremiah exhibits to us here by his own example.

He afterwards adds, Thou hast constrained me By saying that he had been deceived, he meant this, — “O God, if I am an impostor, thou hast made me so; if I have deceived, thou hast led me; for I have derived from thee all that I have; it hence follows, that thou art in fault, and less excusable than I am, if there be anything wrong in me.” Afterwards, as I have said, he enlarges on this, — that God constrained him; for he had not coveted the prophetic office, but being constrained, undertook it; for he could not have rejected or cast off the burden laid on him. He then expresses two things, — that he had brought no fancies of his own, nor invented anything of what he had said, but had been the instrument of God’s Spirit, and delivered what he had received as from hand to hand: this is one thing. And then he adds, — that had he his free choice, he would not have undertaken the prophetic office; for he had been drawn as it were by constraint to obey God in this respect. We now then perceive the meaning of Jeremiah.

Were any to ask, whether it could be deemed commendable in the Prophet thus constrainedly to undertake his office; to this the plain answer is, — that a general rule is not here laid down, as though it were necessary for all to be thus unwillingly drawn. But though Jeremiah might not have been faultless in this respect., yet he might have justly testified this before men. And we have seen at the beginning, that when God appointed him a teacher to his Church, he refused as far as he could the honor,

“Ah! Lord,” he said, “I know not how to speak.”
(Jer 1:6)

Though then he was constrained by God’s authority, and as it were, led by force, and though he may have shewed in this respect that he was not free from fault or weakness; yet he might have rightly pleaded this against his enemies.

He then says, that he was a scorn continually, and was derided by all The Prophet no doubt tried here to find out whether any portion of the people was still reclaimable; for to hear that God was charged with falsehood, that the Prophet’s office was rendered void by the wilfulness and audacity of men, was much calculated to rouse their minds. When, therefore, they heard this, they must surely have been terrified, if they had a particle of true religion or of right knowledge. Hence the Prophet wished to make the trial, whether there were any remaining who were capable of being reclaimed. But his object also was to shew, that their wickedness was inexpiable, if they continued wickedly and proudly to oppose his doctrine. ¹¹

And we ought carefully to notice this; for this passage has not only been written, that we may be instructed in the fear of God; but the Holy Spirit continually proclaims against all despisers, and openly accuses them, that they offer to God the atrocious insult of charging him with falsehood and deception. Let us then know that a dreadful judgment is here denounced on all those profane men who despise God’s word and treat it with derision; for the Holy Spirit by the mouth of Jeremiah openly proclaims, as I have said, before God’s tribunal, that God is made by them a liar. It afterwards follows, —

TSK: Jer 20:7

deceived : or, enticed, Jer 1:6-8, Jer 1:18, Jer 1:19, Jer 15:18, Jer 17:16; Exo 5:22, Exo 5:23; Num 11:11-15

thou art : Jer 20:9; Eze 3:14; Mic 3:8; 1Co 9:6

I am : Jer 15:10, Jer 29:26; 2Ki 2:23; Psa 22:6, Psa 22:7, Psa 35:15, Psa 35:16, Psa 69:9-12; Lam 3:14; Hos 9:7; Luk 16:14, Luk 22:63, Luk 22:64, Luk 23:11, Luk 23:35, Luk 23:36; Act 17:18, Act 17:32; 1Co 4:9-13; Heb 11:36

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 20:7-18

In the rest of the chapter we have an outbreak of deep emotion, of which the first part ends in a cry of hope Jer 20:13, followed nevertheless by curses upon the day of his birth. Was this the result of feelings wounded by the indignities of a public scourging and a night spent in the stocks? Or was it not the mental agony of knowing that his ministry had (as it seemed) failed? He stands indeed before the multitudes with unbending strength, warning prince and people with unwavering constancy of the national ruin that would follow necessarily upon their sins. Before God he stood crushed by the thought that he had labored in vain, and spent his strength for nothing.

It is important to notice that with this outpouring of sorrow Jeremiah’ s ministry virtually closed. Though he appeared again at Jerusalem toward the end of Jehoiakim’ s reign, yet it was no longer to say that by repentance the national ruin might be averted. During the fourth year of Jehoiakim, the die was cast, and all the prophet henceforward could do, was to alleviate a punishment that was inevitable.

Jer 20:7

Thou hast deceived me ... - What Jeremiah refers to is the joy with which he had accepted the prophetic office Jer 15:16, occasioned perhaps by taking the promises in Jer 1:18 too literally as a pledge that he would succeed.

Thou art stronger than I - Rather, "Thou hast taken hold of me."God had taken Jeremiah in so firm a grasp that he could not escape from the necessity of prophesying. He would have resisted, but the hand of God prevailed.

I am in derision daily - literally, "I am become a laughing-stock all the day, i. e., peripetually.

Jer 20:8

Translate,"For as often as I speak, I must complain; I call out, Violence and spoil."

From the time Jeremiah began to prophesy, he had had reason for nothing but lamentation. Daily with louder voice and more desperate energy he must call out "violence and spoil;"as a perpetual protest against the manner in which the laws of justice were violated by powerful men among the people.

Jer 20:9

Seeing that his mission was useless, Jeremiah determined to withdraw from it.

I could not stay - Rather, "I prevailed not,"did not succeed. See Jer 20:7.

Jer 20:10

The defaming - Rather, "the talking."The word refers to people whispering in twos and threes apart; in this case plotting against Jeremiah. Compare Mar 14:58.

Report ... - Rather, "Do you report, and we will report him: i. e., they encourage one another to give information against Jeremiah.

My familiars - literally, "the men of my peace"Psa 41:9. In the East the usual salutation is "Peace be to thee:"and the answer, "And to thee peace."Thus, the phrase rather means acquaintances, than familiar friends.

Enticed - literally, "persuaded, misled,"the same word as "deceived Jer 20:7."Compare Mar 12:13-17.

Jer 20:11

A mighty terrible one - Rather, "a terrible warrior."The mighty One Isa 9:6 who is on his side is a terror to them. This change of feeling was the effect of faith, enabling him to be content with calmly doing his duty, and leaving the result to God.

For ... - Rather, "because they have not acted wisely (Jer 10:21 note), with an everlasting disgrace that shall never be forgotten."

Jer 20:12

This verse is repeated almost verbatim from Jer 11:20.

Jer 20:13

Sing - Jeremiah’ s outward circumstances remained the same, but he found peace in leaving his cause in faith to God.

Jer 20:14

This sudden outbreak of impatience after the happy faith of Jer 20:13 has led to much discussion. Possibly there was more of sorrow in the words than of impatience; sorrow that the earnest labor of a life had been in vain. Yet the form of the expression is fierce and indignant; and the impatience of Jeremiah is that part of his character which is most open to blame. He does not reach that elevation which is set before us by Him who is the perfect pattern of all righteousness. Our Lord was a prophet whose mission to the men of His generation equally failed, and His sorrow was even more deep; but it never broke forth in imprecations. See Luk 19:41-42.

Jer 20:16

The cry - is the sound of the lamentation Jer 20:8; "the shouting"is the alarm of war.

Poole: Jer 20:7

The following part of the chapter to the end of it containeth a complaint or prayer of the prophet unto God, made (as some think) during his imprisonment by Pashur, but the certain time is not known. Our translators here might have translated the word yghyhm more favourably than

thou hast deceived me It might have been, thou hast persuaded me , or, thou hast allured or enticed me, as it is translated, Jud 14:15 1Ki 22:21,22 Ex 22:16 Pro 1:10 16:29 Psa 78:36 . The word signifies no more than by words to remove a man from his own opinion. That is, doubtless, the sense here: Lord, I was not fond of this employment as a prophet , by thy words I was removed from my own opinion of myself; which might be spoken by the prophet without any reflection upon God; it only signifieth his undertaking the office of a prophet at God’ s command, not out of any ambition of his own.

Thou art stronger than I and hast prevailed but thou prevailest against me. Jeremiah at first excused himself to God, as we read, Jer 1:6 ; he said Ah, Lord God! behold, I am a child, and cannot speak ; but the Lord prevailed upon him, replying, Jer 1:7 , Say not, I am a child; for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. Jer 1:9 , The Lord put forth his hand, and touched his mouth, and said, Behold, I have put my words in thy mouth . This is all that is here meant by deceiving , viz. God’ s overruling of him contrary to his own inclinations.

I am in derision daily, every one mocketh me he complaineth that now he was in this office every one mocked him and derided him, and that for the faithful discharge of that office to which God had called him.

Haydock: Jer 20:7

Thou hast deceived, &c. The meaning of the prophet is not to charge God with any untruth; but what he calls deceiving, was only the concealing from him, when he accepted of the prophetical commission, the greatness of the evils which the execution of that commission was to bring upon him. (Challoner) ---

Hebrew, "thou hast enticed me," when I declined the office. (Tirinus) ---

God never promised that he should suffer no persecution. (Haydock) ---

Jeremias might also have supposed that he was to be sent to the Gentiles, chap. i. 5. (St. Jerome in chap xxv. 18.) ---

The oriental languages are much more lofty than ours, and express common things in the strongest manner. (Calmet) ---

We may perceive the different emotions of fear and joy (Du Hamel) with which the prophet was actuated, like St. Paul, and our Saviour himself. The saints evince the weakness of man and the power of divine grace. (Calmet) ---

Hebrew, "If thou, Lord, hast deceived me, I am," &c. (Tournemine)

Gill: Jer 20:7

O Lord, thou hast deceived me, and I was deceived,.... What follows from hence to the end of the chapter is thought to have been said by the prophet, when in the stocks, or in prison, and shows mixture of grace and corruption in him; a struggle between flesh and spirit, and the force of a temptation under which he laboured, arising from difficulties and discouragements in his work; and he not only complains to God, but of him; that he had deceived him, when he first called him to be a prophet, by telling him that he should be set over nations and kingdoms, to pull them down, Jer 1:10; which he understood of foreign nations, but now found his own people were meant, so Jerom; or in not immediately executing the threatenings he sent him with; as was the case of Jonah; or by giving him reason to expect honour and ease, whereas he met with nothing but disrespect and trouble; and that he should have divine protection and success against his opposers, Jer 1:18; whereas he was now delivered into their hands, and used in the most reproachful manner; but be it so, this was all a mistake of the prophet, and no deception of God. Calvin takes it to be ironically spoken, expressing the sense of his enemies, who charging him with a deception, tacitly charged God with being the author of it. Others, to soften the expression, render the words, "if thou hast deceived me, I am deceived"; or, "thou hast deceived me if I am deceived" ^y. But it seems best of all to translate them, as they will hear it, "O Lord, thou hast persuaded me, and I was persuaded" ^z; so the word is used of God in Gen 9:27; "God shall enlarge" or "persuade Japheth"; see also Hos 2:14, where it is rendered allure; and then the sense is, thou hast persuaded me to take upon me the prophetical office against my will, and against remonstrances made by me; and I was persuaded by thy words and promises, and by thy spirit and grace, to enter upon it; to which sense the following words incline:

thou art stronger than I, and hast prevailed; so strong were the arguments, motives, and inducements the Lord made use of; so pressing his injunctions and commands; so forcible the constraints of his spirit; that the prophet was obliged to yield unto them, and was made willing in the day of his power to comply, though first it was sore against his will; but he could not withstand the divine call, and therefore might have hoped, since it was so manifest that he was sent of God, and did not run of himself, that he should have met with a better reception, and more success; but so it was not:

I am in derision daily, everyone mocketh me; he was the laughing stock of everyone of the people of Israel, from the highest to the lowest; princes, priests, and people, all derided him and his prophecies, and that continually, every day, and all the day long, and especially when he was in the stocks; though it was not only his person they mocked, but the word of the Lord by him, as appears from Jer 20:8.

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 20:7

¹ tn The translation is admittedly interpretive but so is every other translation that tries to capture the nuance of the verb rendered here “coerced.” Here the Hebrew text reads: “You [ – ]ed me and I let myself be [ – ]ed. You overpowered me and prevailed.” The value one assigns to [ – ] is in every case interpretive based on what one thinks the context is referring to. The word is rendered “deceived” or “tricked” by several English versions (see, e.g., KJV, NASB, TEV, ICV) as though God had misled him. It is rendered “enticed” by some (see, e.g., NRSV, NJPS) as though God had tempted him with false hopes. Some go so far as to accuse Jeremiah of accusing God of metaphorically “raping” him. It is true that the word is used of “seducing” a virgin in Exod 22:15 and that it is used in several places to refer to “deceiving” someone with false words (Prov 24:28; Ps 78:36). It is also true that it is used of “coaxing” someone to reveal something he does not want to (Judg 14:15; 16:5) and of “enticing” someone to do something on the basis of false hopes (1 Kgs 22:20-22; Prov 1:10). However, it does not always have negative connotations or associations. In Hos 2:14 (2:16 HT) God “charms” or “woos” Israel, his estranged ‘wife,’ into the wilderness where he hopes to win her back to himself. What Jeremiah is alluding to here is crucial for translating and interpreting the word. There is no indication in this passage that Jeremiah is accusing God of misleading him or raising false hopes; God informed him at the outset that he would encounter opposition (1:17-19). Rather, he is alluding to his call to be a prophet, a call which he initially resisted but was persuaded to undertake because of God’s persistence (Jer 1:7-10). The best single word to translate ‘…’ with is thus “persuaded” or “coerced.” The translation spells out the allusion explicitly so the reader is not left wondering about what is being alluded to when Jeremiah speaks of being “coerced.” The translation “I let you do it” is a way of rendering the Niphal of the same verb which must be tolerative rather than passive since the normal passive for the Piel would be the Pual (See IBHS 389-90 §23.4g for discussion and examples.). The translation “you overcame my resistance” is based on allusion to the same context (1:7-10) and the parallel use of חָזַק (khazaq) as a transitive verb with a direct object in 1 Kgs 16:22.

Geneva Bible: Jer 20:7

O LORD, thou hast deceived me, and I was ^{( c )} deceived: thou art stronger than I, and hast ^{( d )} prevailed: I am in derision daily, every one mocketh me.

^{( c )} In this appears the impatiency which often overcomes the servants of God when they do not see their labours profit, and also feel their own weakness. See Jer 15:18

^{( d )} You thrust me forth to this work against my will.

Commentary -- Verse Range Notes

TSK Synopsis: Jer 20:1-18

1 Pashur, smiting Jeremiah, receives a new name, and a fearful doom.

7 Jeremiah complains of contempt;

10 of treachery;

14 and of his birth.

MHCC: Jer 20:7-13

The prophet complains of the insult and injury he experienced. But Jer 20:7 may be read, Thou hast persuaded me, and I was persuaded. Thou wast stronger than I; and didst overpower me by the influence of thy Spirit upon me. So long as we see ourselves in the way of God, and of duty, it is weakness and folly, when we meet with difficulties and discouragements, to wish we had never set out in it. The prophet found the grace of God mighty in him to keep him to his business, notwithstanding the temptation he was in to throw it up. Whatever injuries are done to us, we must leave them to that God to whom vengeance belongs, and who has said, I will repay. So full was he of the comfort of God's presence, the Divine protection he was under, and the Divine promise he had to depend upon, that he stirred up himself and others to give God the glory. Let the people of God open their cause before Him, and he will enable them to see deliverance.

Matthew Henry: Jer 20:7-13

Pashur's doom was to be a terror to himself; Jeremiah, even now, in this hour of temptation, is far from being so; and yet it cannot be denied but that he is here, through the infirmity of the flesh, strangely agitated within himself. Good men are but men at the best. God is not extreme to mark what they say and do amiss, and therefore we must not be so, but make the best of it. In these verses it appears that, upon occasion of the great indignation and injury that Pashur did to Jeremiah, there was a struggle in his breast between his graces and his corruptions. His discourse with himself and with his God, upon this occasion, was somewhat perplexed; let us try to methodize it.

I. Here is a sad representation of the wrong that was done him and the affronts that were put upon him; and this representation, no doubt, was according to truth, and deserves no blame, but was very justly and very fitly made to him that sent him, and no doubt would bear him out. He complains,

1. That he was ridiculed and laughed at; they made a jest of every thing he said and did; and this cannot but be a great grievance to an ingenuous mind (Jer 20:7, Jer 20:8): I am in derision; I am mocked. They played upon him, and made themselves and one another merry with him, as if he had been a fool, good for nothing but to make sport. Thus he was continually: I was in derision daily. Thus he was universally: Every one mocks me; the greatest so far forget their own gravity, and the meanest so far forget mine. Thus our Lord Jesus, on the cross, was reviled both by priests and people; and the revilings of each had their peculiar aggravation. And what was it that thus exposed him to contempt and scorn? It was nothing but his faithful and zealous discharge of the duty of his office, Jer 20:8. They could find nothing for which to deride him but his preaching; it was the word of the Lord that was made a reproach. That for which they should have honoured and respected him - that he was entrusted to deliver the word of the Lord to them was the very thing for which they reproached and reviled him. He never preached a sermon, but, though he kept as closely as possible to his instructions, they found something or other in it for which to banter and abuse him. Note, It is sad to think that, though divine revelation be one of the greatest blessings and honours that ever was bestowed upon the world, yet it has been turned very much to the reproach of the most zealous preachers and believers of it. Two things they derided him for: - (1.) The manner of his preaching: Since he spoke, he cried out. He had always been a lively affectionate preacher, and since he began to speak in God's name he always spoke as a man in earnest; he cried aloud and did not spare, spared neither himself nor those to whom he preached; and this was enough for those to laugh at who hated to be serious. It is common for those that are unaffected with and disaffected to, the things of God themselves, to ridicule those that are much affected with them. Lively preachers are the scorn of careless unbelieving hearers. (2.) The matter of his preaching: He cried violence and spoil. He reproved them for the violence and spoil which they were guilty of towards one another; and he prophesied of the violence and spoil which should be brought upon them as the punishment of that sin; for the former they ridiculed him as over-precise, for the latter as over-credulous; in both he was provoking to them, and therefore they resolved to run him down. This was bad enough, yet he complains further.

2. That he was plotted against and his ruin contrived; he was not only ridiculed as a weak man, but reproached and misrepresented as a bad man and dangerous to the government. This he laments as his grievance, Jer 20:10. Being laughed at, though it touches a man in point of honour, is yet a thing that may be easily laughed at again; for, as it has been well observed, it is no shame to be laughed at, but to deserve to be so. But there were those that acted a more spiteful part, and with more subtlety. (1.) They spoke ill of him behind his back, when he had no opportunity of clearing himself, and were industrious to spread false reports concerning him: I heard, at second hand, the defaming of many, fear on every side ( of many Magor-missabibs, so some read it), of many such men as Pashur was, and who may therefore expect his doom. Or this was the matter of their defamation; they represented Jeremiah as a man that instilled fears and jealousies on every side into the minds of the people, and so made them uneasy under the government, and disposed them to a rebellion. Or he perceived them to be so malicious against him that he could not but be afraid on every side; wherever he was he had reason to fear informers; so that they made him almost a Magor-missabib. These words are found in the original, verbatim, the same, Psa 31:13, I have heard the slander or defaming of many, fear on every side. Jeremiah, in his complaint, chooses to make use of the same words that David had made use of before him, that it might be a comfort to him to think that other good men had suffered similar abuses before him, and to teach us to make use of David's psalms with application to ourselves, as there is occasion. Whatever we have to say, we may thence take with us words. See how Jeremiah's enemies contrived the matter: Report, say they, and we will report it. They resolve to cast an odium upon him, and this is the method they take: "Let some very bad thing be said of him, which may render him obnoxious to the government, and, though it be ever so false, we will second it, and spread it, and add to it."(For the reproaches of good men lose nothing by the carriage.) "Do you that frame a story plausibly, or you that can pretend to some acquaintance with him, report it once, and we will all report it from you, in all companies, that we come into. Do you say it, and we will swear it; do you set it a going, and we will follow it."And thus both are equally guilty, those that raise and those that propagate the false report. The receiver is as bad as the thief. (2.) They flattered him to his face, that they might get something from him on which to ground an accusation, as the spies that came to Christ feigning themselves to be just men, Luk 20:20; Luk 11:53, Luk 11:54. His familiars, that he conversed freely with and put a confidence in, watched for his halting, observed what he said, which they could by any strained innuendo put a bad construction upon, and carried it to his enemies. His case was very sad when those betrayed him whom he took to be his friends. They said among themselves, "If we accost him kindly, and insinuate ourselves into his acquaintance, per-adventure he will be enticed to own that he is in confederacy with the enemy and a pensioner to the king of Babylon, or we shall wheedle him to speak some treasonable words; and then we shall prevail against him, and take our revenge upon him for telling us of our faults and threatening us with the judgments of God."Note, Neither the innocence of the dove, no, nor the prudence of the serpent to help it, can secure men from unjust censure and false accusation.

II. Here is an account of the temptation he was in under this affliction; his feet were almost gone, as the psalmist's, Psa 73:2. And this is that which is most to be dreaded in affliction, being driven by it to sin, Neh 6:13. 1. He was tempted to quarrel with God for making him a prophet. This he begins with (Jer 20:7): O Lord! thou hast deceived me, and I was deceived. This as we read it, sounds very harshly. God's servants have been always ready to own that he is a faithful Master and never cheated them; and therefore this is the language of Jeremiah's folly and corruption. If, when God called him to be a prophet and told him he would set him over the kingdoms (Jer 1:10) and make him a defenced city, he flattered himself with an expectation of having universal respect paid to him as a messenger from heaven, and living safe and easy, and afterwards it proved otherwise, he must not say that God had deceived him, but that he had deceived himself; for he knew how the prophets before him had been persecuted, and had no reason to expect better treatment. Nay, God had expressly told him that all the princes, priests, and people of the land would fight against him (Jer 1:18, Jer 1:19), which he had forgotten, else he would not have laid the blame on God thus. Christ thus told his disciples what opposition they should meet with, that they might not be offended, Joh 16:1, Joh 16:2. But the words may very well be read thus: Thou hast persuaded me, and I was persuaded; it is the same word that was used, Gen 9:27, margin, God shall persuade Japhet. And Pro 25:15, By much forbearance is a prince persuaded. And Hos 2:14, I will allure her. And this agrees best with what follows: " Thou wast stronger than I, didst over-persuade me with argument; nay, didst overpower me, by the influence of thy Spirit upon me, and thou hast prevailed. "Jeremiah was very backward to undertake the prophetic office; he pleaded that he was under age and unfit for the service; but God over-ruled his pleas, and told him that he must go, Jer 1:6, Jer 1:7. "Now, Lord,"says he, "since thou hast put this office upon me, why dost thou not stand by me in it? Had I thrust myself upon it, I might justly have been in derision; but why am I so when thou didst thrust me into it?"It was Jeremiah's infirmity to complain thus of God as putting a hardship upon him in calling him to be a prophet, which he would not have done had he considered the lasting honour thereby done him, sufficient to counterbalance the present contempt he was under. Note, As long as we see ourselves in the way of God and duty it is weakness and folly, when we meet with difficulties and discouragements in it, to wish we had never set out in it. 2. He was tempted to quit his work and give it over, partly because he himself met with so much hardship in it and partly because those to whom he was sent, instead of being edified and made better, were exasperated and made worse (Jer 20:9): " Then I said, Since by prophesying in the name of the Lord I gain nothing to him or myself but dishonour and disgrace, I will not make mention of him as my author for any thing I say, nor speak any more in his name; since my enemies do all they can to silence me, I will even silence myself, and speak no more, for I may as well speak to the stones as to them."Note, It is a strong temptation to poor ministers to resolve that they will preach no more when they see their preaching slighted and wholly ineffectual. But let people dread putting their ministers into this temptation. Let not their labour be in vain with us, lest we provoke them to say that they will take no more pains with us, and provoke God to say, They shall take no more. Yet let not ministers hearken to this temptation, but go on in their duty, notwithstanding their discouragements, for this is the more thankworthy; and, though Israel be not gathered, yet they shall be glorious.

III. Here is an account of his faithful adherence to his work and cheerful dependence on his God notwithstanding.

1. He found the grace of God mighty in him to keep him to this business, notwithstanding the temptation he was in to throw it up: " I said, in my haste, I will speak no more in his name; what I have in my heart to deliver I will stifle and suppress. But I soon found it was in my heart as a burning fire shut up in my bones, which glowed inwardly, and must have vent; it was impossible to smother it; I was like a man in a burning fever, uneasy and in a continual agitation; while I kept silence from good my heart was hot within me, it was pain and grief to me, and I must speak, that I might be refreshed;"Psa 29:2, Psa 29:3; Job 32:20. While I kept silence, my bones waxed old, Psa 32:3. See the power of the spirit of prophecy in those that were actuated by it; and thus will a holy zeal for God even eat men up, and make them forget themselves. I believed, therefore have I spoken. Jeremiah was soon weary with forbearing to preach, and could not contain himself; nothing puts faithful ministers to pain so much as being silenced, nor to terror so much as silencing themselves. Their convictions will soon triumph over temptations of that kind; for woe is unto me if I preach not the gospel, whatever it cost me, 1Co 9:16. And it is really a mercy to have the word of God thus mighty in us to overpower our corruptions.

2. He was assured of God's presence with him, which would be sufficient to baffle all the attempts of his enemies against him (Jer 20:11): "They say, We shall prevail against him; the day will undoubtedly be our own. But I am sure that they shall not prevail, they shall not prosper. I can safely set them all at defiance, for the Lord is with me, is on my side, to take my part against them (Rom 8:31), to protect me from all their malicious designs upon me. He is with me to support me and bear me up under the burden which now presses me down. He is with me to make the word I preach answer the end he designs, though not the end I desire. He is with me as a mighty terrible one, to strike a terror upon them, and so to overcome them."Note, Even that in God which is terrible is really comfortable to his servants that trust in him, for it shall be turned against those that seek to terrify his people. God's being a mighty God bespeaks him a terrible God to all those that take up arms against him or any one that, like Jeremiah, was commissioned by him. How terrible will the wrath of God be to those that think to daunt all about them and will themselves be daunted by nothing! The most formidable enemies that act against us appear despicable when we see the Lord for us as a mighty terrible one, Neh 4:14. Jeremiah speaks now with a good assurance: "If the Lord be with me, my persecutors shall stumble, so that, when they pursue me, they shall not overtake me (Psa 27:2), and then they shall be greatly ashamed of their impotent malice and fruitless attempts. Nay, their everlasting confusion and infamy shall never be forgotten; they shall not forget it themselves, but it shall be to them a constant and lasting vexation, whenever they think of it; others shall not forget it, but it shall leave upon them an indelible reproach."

3. He appeals to God against them as a righteous Judge, and prays judgment upon his cause, Jer 20:12. He looks upon God as the God that tries the righteous, takes cognizance of them, and of every cause that they are interested in. He does not judge in favour of them with partiality, but tries them, and finding that they have right on their side, and that their persecutors wrong them and are injurious to them, he gives sentence for them. He that tries the righteous tries the unrighteous too, and he is very well qualified to do both; for he sees the reins and the heart, he certainly knows men's thoughts and affections, their aims and intentions, and therefore can pass an unerring judgment on their words and actions. Now this is the God, (1.) To whom the prophet here refers himself, and in whose court he lodges his appeal: Unto thee have I opened my cause. Not but that God perfectly knew his cause, and all the merits of it, without his opening; but the cause we commit to God we must spread before him. He knows it, but he will know it from us, and allows us to be particular in the opening of it, not to affect him, but to affect ourselves. Note, It will be an ease to our spirits, when we are oppressed and burdened, to open our cause to God and pour out our complaints before him. (2.) By whom he expects to be righted; " Let me see thy vengeance on them, such vengeance as thou thinkest fit to take for their conviction and my vindication, the vengeance thou usest to take on persecutors."Note, Whatever injuries are done us, we must not study to avenge ourselves, but must leave it to that God to do it to whom vengeance belongs, and who hath said, I will repay.

4. He greatly rejoices and praises God, in a full confidence that God would appear for his deliverance, Jer 20:13. So full is he of the comfort of God's presence with him, the divine protection he is under, and the divine promise he has to depend upon, that in a transport of joy he stirs up himself and others to give God the glory of it: Sing unto the Lord, praise you the Lord. Here appears a great change with him since he began this discourse; the clouds are blown over, his complaints all silenced and turned into thanksgivings. He has now an entire confidence in that God whom (Jer 20:7) he was distrusting; he stirs up himself to praise that name which (Jer 20:9) he was resolving no more to make mention of. It was the lively exercise of faith that made this happy change, that turned his sighs into songs and his tremblings into triumphs. It is proper to express our hope in God by our praising him, and our praising God by our singing to him. That which is the matter of the praise is, He hath delivered the soul of the poor from the hand of the evil-doers; he means especially himself, his own poor soul. "He hath delivered me formerly when I was in distress, and now of late out of the hand of Pashur, and he will continue to deliver me, 2Co 1:10. He will deliver my soul from the sin that I am in danger of falling into when I am thus persecuted. He hath delivered me from the hand of evil-doers, so that they have not gained their point, nor had their will."Note, Those that are faithful in well-doing need not fear those that are spiteful in evil-doing, for they have a God to trust to who has well-doers under the hand of his protection and evil-doers under the hand of his restraint.

Keil-Delitzsch: Jer 20:7-18

The Prophet's Complaints as to the Sufferings Met with in his Calling. - This portion contains, first, a complaint addressed to the Lord regarding the persecutions which the preaching of God's word draws down on Jeremiah, but the complaint passes into a jubilant cry of hope (Jer 20:7-13); secondly, a cursing of the day of his birth (Jer 20:13-18). The first complaint runs thus:

Jer 20:7-13

"Thou hast persuaded me, Jahveh, and I let myself be persuaded; Thou hast laid hold on me and hast prevailed. I am become a laughter the whole day long, every one mocketh at me. Jer 20:8 . For as often as I speak, I must call out and cry violence and spoil, for the word of Jahveh is made a reproach and a derision to me all the day. Jer 20:9 . And I said, I will not more remember nor speak more in His name; then was it in my heart as burning fire, shut up in my bones, and I become weary of holding out, and cannot. Jer 20:10. For I heard the talk of many: Fear round about! Report, and let us report him! Every man of my friendship lies in wait for my downfall: Peradventure he will let himself be enticed, that we may prevail against him and take our revenge on him. Jer 20:11. But Jahveh stands by me as a mighty warrior; therefore shall my persecutors stumble and not prevail, shall be greatly put to shame, because they have not dealt wisely, with everlasting disgrace which will not be forgotten. Jer 20:12. And, Jahveh of hosts that trieth the righteous, that seeth reins and heart, let me see Thy vengeance on them, for to Thee have I committed my cause. Jer 20:13. Sing to Jahveh, praise Jahveh, for He saves the soul of the poor from the hand of the evil-doers."

This lament as to the hatred and persecution brought upon him by the preaching of the word of the Lord, is chiefly called forth by the proceedings, recounted in Jer 20:1, Jer 20:2, of the temple-warden Pashur against him. This is clear from the מגור ; for, as Näg. truly remarks, the use of this expression against the prophet may certainly be most easily explained by the use he had so pregnantly made of it against one so distinguished as Pashur. Besides, the bitterness of the complaint, rising at last to the extent of cursing the day of his birth (Jer 20:14.), is only intelligible as a consequence of such ill-usage as Pashur had already inflicted on him. For although his enemies had schemed against his life, they had never yet ventured positively to lay hands on his person. Pashur first caused him to be beaten, and then had him kept a whole night long in the torture of the stocks. From torture like this his enemies might proceed even to taking his life, if the Lord did not miraculously shield him from their vengeance. - The complaint, Jer 20:7-13, is an outpouring of the heart to God, a prayer that begins with complaint, passes into confidence in the Lord's protection, and ends in a triumph of hope. In Jer 20:7 and Jer 20:8 Jeremiah complains of the evil consequences of his labours. God has persuaded him to undertake the office of prophet, so that he has yielded to the call of God. The words of Jer 20:7 are not an upbraiding, nor are they given in an upbraiding tone (Hitz.); for פּתּה does not mean befool, but persuade, induce by words to do a thing. חזק used transitively, but not as 1Ki 16:22, overpower (Ros., Graf, etc.); for then it would not be in keeping with the following ותּוּכל , which after "overpower" would seem very feeble. It means: lay hold of; as usually in the Hiph., so here in Kal. It thus corresponds to חזקת יד , Isa 8:11, denoting the state of being laid hold of by the power of the Spirit of God in order to prophesy. תּוּכל , not: Thou hast been able, but: Thou hast prevailed, conquered. A sharp contrast to this is presented by the issue of his prophetic labours: I am become a laughing-stock all the day, i.e., incessantly. כּלּה , its (the people's) entirety = all the people. - In Jer 20:8 "call" is explained by "cry out violence and spoil:" complain of the violence and spoliation that are practised. The word of Jahveh is become a reproach and obloquy, i.e., the proclamation of it has brought him only contempt and obloquy. The two cases of כּי are co-ordinate; the two clauses give two reasons for everybody mocking at him. One is objective: so often as he speaks he can do nothing but complain of violence, so that he is ridiculed by the mass of the people; and one is subjective: his preaching brings him only disgrace. Most comm. refer "violence and spoiling" to the ill-usage the prophet experiences; but this does not exhaust the reference of the words.

Jer 20:9

After such bitter experiences, the thought arose in his soul: I will remember Him (Jahveh) no more, i.e., make no more mention of the Lord, nor speak in His name, labour as a prophet; but it was within him as burning fire. The subject is not expressed, but is, as Ros. and Hitz. rightly say, the word of Jahveh which is held back. "Shut up in my bones" is apposition to "burning fire," for אשׁ occurs elsewhere also as masc ., e.g., Jer 48:45; Job 20:26; Psa 104:4. The word of God dwells in the heart; but from there outwards it acts upon his whole organism, like a fire shut up in the hollow of his bones, burning the marrow of them (Job 21:24), so that he can no longer bear to keep silence. The perfects "and I said," "and (then) it was," "and I became weary," are to be taken as preterites, expressing events that have several times been repeated, and so the final result is spoken in the imperf . I cannot.

Jer 20:10-13

Jer 20:10 gives the reason for the resolution, adopted but not carried out, of speaking no more in the name of the Lord. This was found in the reports that reached his ears of schemes against his life. The first clause is a verbal quotation from Psa 31:14, a lament of David in the time of Saul's persecutions. דּבּה , base, backbiting slander. The phrase: Fear round about, indicates, in the form of a brief popular saying, the dangerous case in which the prophet was,

(Note: Hupfeld on Psa 31:14 holds מגור מסּביב to be a proverbial expression for a harassed condition, full of terrors, since the phrase is frequently used by Jeremiah (besides the present Jer 20:3, Jer 20:4, and Jer 20:15, it is at Jer 6:25; Jer 46:5; Jer 49:29; Lam 2:22). The use made of it in v. 3 would in that case be easily understood. For we cannot infer, as Näg. would do, that Jeremiah must have formed the phrase himself, from the fact that, except in Psa 31:14, it is nowhere found but in Jeremiah.)

which his adversaries prepare for him by their repeating: Report him, we will report him.

Report: here, report to the authorities as a dangerous man. Even those who are on friendly terms with him lie in wait for his fall. This phrase too is formed of phrases from the Psalms. On "am of my peace," cf. Psa 41:10; on צלעי , Psa 35:15; Psa 38:18; and on שׁמר , watch, lie in wait for, Psa 56:7; Psa 71:10. "Peradventure" - so they said - "he may let himself be enticed," sc. to say something on which a capital charge may be founded (Graf). With "that we may prevail against him," cf. Jer 1:19; Jer 15:20. - At Jer 20:11 the lament rises into confidence in the Lord, springing from the promise given to him by God at his call. אותי (for אתּי ) יהוה recalls Jer 1:19; Jer 15:20.The designation of God as גּבּור is formed after Jer 15:21. Because the Lord has promised to deliver him out of the hand of the עריצים , violent, he now calls him a hero using violence, and on this founds his assurance that his persecutors will accomplish nothing, but will come to a downfall, to shame, and be covered with never-dying, never-to-be-forgotten disgrace. Because they have dealt not wisely, i.e., foolishly, see on Jer 10:21; not: because they did not prosper, which would give a weak, superfluous idea, since their not prospering lies already in בּושׁ , spe frustrari . This disgrace will befall the persecutors, because the Lord of hosts will, as Searcher of hearts, take the part of the righteous, and will take vengeance on their foes. This is the force of Jer 20:12, which, with a few changes, is repeated from Jer 11:20. - In this trustfulness his soul rises to a firm hope of deliverance, so that in Jer 20:13 he can call on himself and all the godly to praise God, the Saviour of the poor. Cf. Psa 31:8; Psa 35:9-10, Psa 35:28, etc.

Jer 20:14-18

The day of his birth cursed. - Jer 20:14. "Cursed be the day wherein I was born! The day my mother bare me, let it not be blessed! Jer 20:15. Cursed be the man that brought the good tidings to my father, saying: A man-child is born to thee, who made him very glad. Jer 20:16. Let that man be as the cities which Jahveh overthrew without repenting; let him hear crying in the morning and a war-cry at noon-tide, Jer 20:17. Because he slew me not from the womb, and so my mother should have been my grave, and her womb should have been always great. Jer 20:18. Wherefore am I come forth out of the womb to see hardship and sorrow, and that my days should wear away in shame?"

Inasmuch as the foregoing lamentation had ended in assured hope of deliverance, and in the praise rendered to God therefor, it seems surprising that now there should follow curses on the day of his birth, without any hint to show that at the end this temptation, too, had been overcome. For this reason Ew. wishes to rearrange the two parts of the complaint, setting Jer 20:14-18 before Jer 20:7-12. This transposition he holds to be so unquestionably certain, that he speaks of the order ad numbering of the verses in the text as an example, clear as it is remarkable, of displacement. But against this hypothesis we have to consider the improbability that, if individual copyists had omitted the second portion (Jer 20:14-18) or written it on the margin, others should have introduced it into an unsuitable place. Copyists did not go to work with the biblical text in such an arbitrary and clumsy fashion. Nor is the position occupied by the piece in question so incomprehensible as Ew. imagines. The cursing of the day of his birth, or of his life, after the preceding exaltation to hopeful assurance is not psychologically inconceivable. It may well be understood, if we but think of the two parts of the lamentation as not following one another in the prophet's soul in such immediate succession as they do in the text; if we regard them as spiritual struggles, separated by an interval of time, through which the prophet must successively pass. In vanquishing the temptation that arose from the plots of his enemies against his life, Jeremiah had a strong support in the promise which the Lord gave him at his call, that those who strove against him should not prevail against him; and the deliverance out of the hand of Pashur which he had just experience, must have given him an actual proof that the Lord was fulfilling His promise. The feeling of this might fill the trembling heart with strength to conquer his temptation, and to elevate himself again, in the joyful confidence of faith, to the praising of the Lord, who delivers the soul of the poor from the hand of the ungodly. But the power of the temptation was not finally vanquished by the renewal of his confidence that the Lord will defend him against all his foes. The unsuccess of his mission might stir up sore struggles in his soul, and not only rob him of all heart to continue his labours, but excite bitter discontent with a life full or hardship and sorrow - a discontent which found vent in his cursing the day of his birth.

The curse uttered in Jer 20:14-18 against the day of his birth, while it reminds us of the verses, Jer 3:3., in which Job curses the day of his conception and of his birth, is markedly distinguished in form and substance from that dreadful utterance of Job's. Job's words are much more violent and passionate, and are turned directly against God, who has given life to him, to a man whose way is hid, whom God hath hedged round. Jeremiah, on the other hand, curses first the day of his birth (Jer 20:14), then the man that brought his father the joyful news of the birth of a son (Jer 20:15-17), because his life is passing away in hardship, trials, sorrow, and shame, without expressly blaming God as the author of that life.

Jer 20:14

The day on which I was born, let it be cursed and not blessed, sc. because life has never been a blessing to me. Job wishes that the day of his birth and the night of his conception may perish, be annihilated.

Jer 20:15

In the curse on the man that brought the father the news of the birth, the stress lies on the clause, "who made him very glad," which goes to strengthen בּשּׂר , εὐαγγελίζεσθαι , a clause which is subordinated to the principal clause without any grammatical connection (cf. Ew. §341, b ). The joy that man gave the father by his news is become to the son a source of bitter grief.

Jer 20:16

He wishes the fate of Sodom (Gen 19:25), namely ruin, to befall that man. ולא נחם , and may He (Jahveh) not let it repent Him, is adverbially used: without feeling compunction for the destruction, i.e., without pity. In Jer 20:16 destruction is depicted under the figure of the terrors of a town beleaguered by enemies and suddenly taken. זעקה , the wailing cry of the afflicted townspeople; תּרוּעה , the war-cry of the enemies breaking in; cf. Jer 15:8.

Jer 20:17-18

tells why the curse should fall on that man: because ( אשׁר , causal) he slew me not from the womb, i.e., according to what follows: while yet in the womb, and so ( ותּהי with ו consec .) my mother would have become my grave. Logically considered, the subject to מותתני can only be the man on whom the curse of Jer 20:15 is pronounced. But how could the man kill the child in the mother's womb? This consideration has given occasion to various untenable renderings. Some have taken "from the womb," according to Job 3:11, in the sense: immediately after birth, simul ac ex utero exiissem (Ros.). This is grammatically fair enough, but it does not fall in with the context; for then the following Vav consec . must be taken as having the negative force "or rather," the negation being repeated in the next clause again (Ros., Graf). Both these cases are grammatically inadmissible. Others would supply "Jahveh" as subject to מותתני , or take the verb as with indefinite subject, or as passive. But to supply "Jahveh" is quite arbitrary; and against the passive construction it must be said that thus the causal nexus, indicated by אשׁר , between the man on whom the curse is to fall and the slaying of the child is done away with, and all connection for the אשׁר with what precedes would be lost. The difficulty arising from simply accepting the literal meaning is solved by the consideration, that the curse is not levelled against any one particular person. The man that was present at the birth, so as to be able to bring the father the news of it, might have killed the child in the mother's womb. Jeremiah is as little thinking how this could happen as, in the next words, he is of the possibility of everlasting pregnancy. His words must be taken rhetorically, not physiologically. That pregnancy is everlasting that has no birth at the end of it. - In Jer 20:18 a reason for the curse is given, in that birth had brought him only a life of hardship and sorrow. To see hardship, i.e., experience, endure it. His days pass away, vanish in shame, i.e., shame at the discomfiture of hopes; for his life-calling produces no fruit, his prophetic work is in vain, since he cannot save his people from destruction.

The curse on the day of birth closes with a sigh at the wretchedness of life, without any hint that he again rises to new joyful faith, and without God's reprimanding him for his discontent as in Jer 11:19. This difficulty the comm. have not touched upon; they have considered only the questions: how at all such a curse in the mouth of a prophet is to be defended; and whether it is in its right place in this connection, immediately after the words so full of hope as Jer 20:11. (cf. Näg. ). The latter question we have already discussed art the beginning of the exposition of these verses. As to the first, opinions differ. Some take the curse to be a purely rhetorical form, having no object whatsoever. For, it is said, the long past day of his birth is as little an object on which the curse could really fall, as is the man who told his father of the birth of a son - a man who in all probability never had a real existence (Näg. ). To this view, ventured so early as Origen, Cor. a Lap. has justly answered: obstat, quod dies illa exstiterit fueritque creatura Dei; non licet autem maledicere alicui creaturae Dei, sive illa praesens sit sive praeterita . Others, as Calv., espied in this cursing quasi sacrilegum furorem , and try to excuse it on the ground that the principium hujus zeli was justifiable, because Jeremiah cursed the day of his birth not because of personal sufferings, sicknesses, poverty, and the like, but quoniam videret se perdere operam, quum tamen fideliter studeret eam impendere in salutem populi, deinde quum videret doctrinam Dei obnoxiam esse probris et vituperationibus, quum videret impios ita procaciter insurgere, quum videret totam pietatem ita haberi ludibrio . But the sentence passed, that the prophet gravissime peccaverit ut esset contumeliosus in Deu , is too severe one, as is also that of the Berleburg Bible , that "Jeremiah therein stands for an example of warning to all faithful witnesses for the truth, showing that they should not be impatient of the reproach, contempt, derision, and mockery that befall them on that account, if God's long-suffering bears with the mockers so long, and ever delays His judgments." For had Jeremiah sinned so grievously, God would certainly have reproached him with his wrong-doing, as in Jer 15:19. Since that is not here the case, we are not entitled to make out his words to be a beacon of warning to all witnesses for the truth. Certainly this imprecation was not written fore our imitation; for it is doubtless an infirmitas , as Seb. Schm. called it - an outbreak of the striving of the flesh against the spirit. But it should be to us a source of instruction and comfort. From it we should, on the one hand, learn the full weight of the temptation, so that we may arm ourselves with prayer in faith as a weapon against the power of the tempter; on the other hand, we should see the greatness of God's grace, which raises again those that are stumbling to their fall, and does not let God's true servants succumb under the temptation, as we gather from the fact, that the Lord does not cast off His servant, but gives him the needed strength for carrying on the heavy labours of his office. - The difficulty that there is no answer from the Lord to this complaint, neither by way of reprimand nor of consolation, as in Jer 12:5., Jer 15:10, Jer 15:19., is solved when we consider that at his former complainings the Lord had said to him all that was needed to comfort him and raise him up again. A repetition of those promises would have soothed his bitterness of spirit for a time, perhaps, but not permanently. For the latter purpose the Lord was silent, and left him time to conquer from within the temptation that was crushing him down, by recalling calmly the help from God he had so often hitherto experienced in his labours, especially as the time was now not far distant in which, by the bursting of the threatened judgment on Jerusalem and Judah, he should not only be justified before his adversaries, but also perceive that his labour had not been in vain. And that Jeremiah did indeed victoriously struggle against this temptation, we may gather from remembering that hereafter, when, especially during the siege of Jerusalem under Zedekiah, he had still sorer afflictions to endure, he no longer trembles or bewails the sufferings connected with his calling.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 2:1--25:38

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

Chapters 2-25 contain warnings and appeals to the Judahites in view of their sins and the consequences of those sins.

Constable: Jer 15:10--26:1

3. Warnings in view of Judah's hard heart 15:10-25:38

This section of the book contains several collections of Jeremiah's confessions, symbolic acts, and messages. These passages reflect conditions that were very grim, so their origin may have been shortly before the fall of Jerusalem in 586 B.C.

Constable: Jer 19:1--20:7

The broken jar object lesson 19:1-20:6

This message to the people involved another symbolic act (cf. 13:1-11). This incident may have occurred between 609 and 605 B.C.

19:1 Yahweh told Jeremiah to take some of Judah's elders and senior priests and to go and purchase a potter's earthenware water jar (Heb. baqbuq).²⁸⁴ These jars, which archaeologists have found in abundance, range in size from four to 10 inches in height, and they have very slim necks.²⁸⁵ Perhaps these leaders were willing to accompany Jeremiah, even though he was very unpopular (cf. 20:1-2, 10; et al.), because they wanted to gather incriminating evidence against him.

19:2 The prophet was then to go to the section of the Hinnom Valley just south of Jerusalem that was near the Potsherd Gate and deliver the message that the Lord would give him. The Potsherd Gate seems to have been another name for the Dung Gate, which was one of the southern gates to the city leading into the Hinnom Valley below (cf. Neh. 2:13; 3:13-14; 12:31). Evidently people disposed of their broken pottery and other refuse outside this gate.

19:3 The prophet was to call everyone in Jerusalem to hear the Lord's message, from the kings to the ordinary citizens. Israel's God, Almighty Yahweh, was about to bring a calamity of unheard of severity on Jerusalem (cf. 1 Sam. 3:11; 2 Kings 21:12).

19:4-5 The calamity would come because the people had forsaken Yahweh and had turned the valley of Hinnom, and all Jerusalem (cf. 2 Kings 21:12), into a place of heathen worship, including child sacrifice (cf. 7:31). Their forefathers did not do this, and Yahweh had never commanded these atrocities.

19:6 Because of these sins, the Lord predicted that the place would receive a new name: the valley of Slaughter. It's previous names were the valley of the Son of Hinnom and Topheth (lit. fireplace or hearth; cf. 7:31-32; Isa. 30:33). A change of name in the Old Testament frequently signified a change of function (cf. Gen. 17:5, 15; et al.).

19:7 The Lord would also turn the wise advice of the people of Judah and Jerusalem into foolishness. As they had worshipped nothings there, so their wisdom would come to nothing. Their enemy would also defeat and slaughter them there, as they had slaughtered their innocent children. No one would bury their dead bodies, but they would become food for carrion birds and wild beasts since they had slain similar animals to worship the idols (cf. 7:33; 16:4; 34:20; Deut. 28:26).

19:8 Yahweh would also destroy Jerusalem so that everyone who passed its ruins would whistle in amazement because of the devastation (cf. 18:16; 1 Kings 9:8; Lam. 2:15-16; Ezek. 27:36; Zeph. 2:15).

19:9 The siege of Jerusalem would be so bad that the residents would eat their own children and one another rather than die of starvation (cf. 11:1-8; Lev. 26:29; Deut. 28:53-57; 2 Kings 6:26-29; Lam. 2:20; 4:10). This was compensation for their having taken human life to worship pagan idols. Being consumed by cannibals was a typical curse for treaty-breakers in the ancient Near East, as was lack of burial (v. 7).²⁸⁶

19:10-11 Jeremiah was to break his jar in the sight of his hearers as a symbolic act and was to announce that just so the Lord would destroy the people and the city. They would not be able to recover from this catastrophe any more than one could repair a shattered earthenware jar. The only burial places would be in Topheth. The "fireplace" would become a cemetery.

Earlier the Lord implied that He would reshape the nation if the people repented, as a potter reshapes a vessel under construction on the wheel (18:1-2). But now Judah was a hardened vessel incapable of changing. All the Lord could do with it now was break it.

"If there is nothing so workable as a clay pot in the making, there is nothing so unalterable as the finished article."²⁸⁷

19:12-13 Yahweh would make Jerusalem a place of fire and its people a sacrifice, too, because all the people, from the ordinary citizens to the kings, had turned their houses into altars to pagan gods. The presence of corpses would make the city unclean. The people had offered burnt offerings and poured out drink offerings on their flat rooftops to astral deities and other idols (cf. 7:16-20; 32:29; Zeph. 1:5). Archaeologists have discovered cuneiform texts at Ras Shamra (east of Cyprus near the west coast of Syria) that contain instructions for offering sacrifices to astral gods on flat rooftops.²⁸⁸

19:14-15 Jeremiah then returned from Topheth in the valley of Hinnom to the temple courtyard. There he preached to the people that the Lord was about to bring this calamity on Jerusalem and the towns of Judah because they had stubbornly refused to repent (cf. Acts 7:51).

20:1-2 When Pashhur, who was the leading priest responsible for the oversight of the temple, heard Jeremiah's words, he ordered him beaten and imprisoned in stocks that stood near the Benjamin Gate. This gate was evidently the new gate into the inner temple courtyard that King Jotham had constructed (cf. 2 Kings 15:35). It provided an entrance from the north, in which direction lay the tribal territory of Benjamin. Consequently many people would have seen Jeremiah there.

"The stocks,' where the prophet was confined, were intended not only for restraint but also for torture. The stocks, which were used for false prophets (cf. 2 Chron 16:10), held the feet, hands, and neck so that the body was almost doubled up (cf. 29:26). The Hebrew word for stocks' (mahpeketh) means causing distortion.'"²⁸⁹

Ironically, this overseer in God's temple, evidently the man in charge of preserving order in the courtyard, was taking action against God's overseer of the nations, Jeremiah (cf. 1:10). This is the first recorded act of violence done to Jeremiah. It reminds us of the captain of the temple guard who, years later, similarly imprisoned Peter and John (Acts 4:1-3).

20:3 Jeremiah's confinement only lasted one day. Following his release, the prophet gave Pashhur a new name that had prophetic significance: Magomassabib, meaning "terror on every side" (cf. 6:25; Ps. 31:13).²⁹⁰

20:4 The Lord announced through Jeremiah that Pashhur would become a terror to others, his friends, and even himself, and he would feel terror when he saw the coming invader slaughter his loved ones. The Lord promised to deliver all Judah over to the Babylonian king who would take many of the people captive to Babylon and slay them with the sword. This is the first explicit reference to the place of exile in the book (cf. 1:13; 15:14).

20:5 Likewise the enemy would take all the wealth and even the royal treasures of Jerusalem to Babylon. In other words, the enemy would plunder the temple and the royal palaces.

20:6 Pashhur himself, as well as his loved ones, would end up in Babylon as exiles. Evidently he went into captivity in 597 B.C. since another man, Zephaniah, occupied his office after that date (cf. 29:24, 26, 29). He and all who had gathered around him as his disciples would die and be buried there because he had prophesied falsely concerning the coming invasion. Like Jeremiah, Pashhur was both a priest and a prophet.²⁹¹

"Pashhur, who would terrorize Jeremiah for the message he proclaimed, will be terrorized and will become a terror for all to witness, as will all Judah (vv 4-5). Just as the people of Jerusalem and Judah would die at the hands of their enemies (19:7), so Pashhur would die. Only he would die and be buried in a foreign land."²⁹²

Constable: Jer 20:7-13

Jeremiah's struggle with his calling 20:7-13

This section is another of Jeremiah's autobiographical "confessions." In literary form it is another individual lament, like many of the psalms (cf. Ps. 6). It is one of Jeremiah's most significant self-disclosures. The section has two parts: God the antagonist (vv. 7-10), and God the protagonist (vv. 11-13).

20:7 The prophet complained that the Lord had deceived him (cf. Exod. 22:16; 1 Kings 22:20-22) and had overcome him. He had made Jeremiah a laughingstock and an object of constant mockery by his people. Evidently Jeremiah assumed that the people would repent at his preaching, and when they did not he felt betrayed by the Lord.

20:8 Jeremiah felt that he was always shouting messages of impending disaster, and these announcements had resulted in people criticizing and ridiculing him constantly.

20:9 When Jeremiah became so tired of the opposition he faced that he decided to stop delivering his messages, the Lord's word burned within him as a fire. Finally he could contain himself no longer and spoke again.²⁹³

20:10 The prophet knew that the people were complaining that all he ever talked about was coming terror. He had become a "Magomassabib" of sorts himself (cf. v. 3), and the people may well have applied this nickname to him. They felt someone should denounce him for speaking so pessimistically and harshly about their nation. Even his trusted friends had turned against him and were hoping that he would make some mistake so they could discredit him for his words. The Lord Jesus Christ suffered similar opposition (cf. Mark 3:2; 14:58; Luke 6:7; 14:1; 20:20).

20:11 Yet Jeremiah was confident that the Lord would remain with him and defend him like a powerful bodyguard (cf. 1:18; 15:20). Consequently his persecutors among the people of Judah would not succeed. They were the ones who would stumble, feel ashamed, and experience everlasting disgrace, not him (cf. v. 10).

20:12 The prophet asked the Lord to allow him to witness the humiliation of his critics since he was entrusting vengeance to Him and not taking it himself. Yahweh knew the hearts and minds of both Jeremiah and his persecutors, so the Lord knew who was right and who was wrong.

20:13 The prophet closed this lament with a call to praise the Lord in song because He had delivered Jeremiah from those who wanted to do him evil.

Commentary -- Other

Critics Ask: Jer 20:7

JEREMIAH 20:7 —Did God deceive Jeremiah?

PROBLEM: The KJV of this verse reads, “O Lord, thou has deceived me, and I was deceived.” But, God is a God of truth who cannot lie ( Heb. 6:18 ), nor can He tempt others to sin ( Jas. 1:13 ). How then could He deceive Jeremiah?

SOLUTION: The Hebrew word (patah ) translated “deceived” by the KJV does not imply moral deception here. It can be translated “induced” or “persuaded” ( NKJV and NIV note). It simply means that God persuaded or constrained Jeremiah into a ministry of which he was not fully aware of all the consequences. But this is a good description of marriage. And who but the most cynical would insist that all romance and courtship are moral deception simply because the couple could not foresee all they were getting into.   

Introduction / Outline

JFB: Jeremiah (Book Introduction)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Outline)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• JEREMIAH, IMPRISONED FOR HIS PROPHECY AGAINST JERUSALEM, BUYS A PATRIMONIAL PROPERTY (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE JEWS THEIR FUTURE RETURN FROM BABYLON. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 20 (Chapter Introduction)

Overview

Jer 20:1, Pashur, smiting Jeremiah, receives a new name, and a fearful doom; Jer 20:7, Jeremiah complains of contempt; Jer 20:10, of treachery; Jer 20:14, and of his birth.

Poole: Jeremiah (Book Introduction)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 20 (Chapter Introduction)

CHAPTER 20

Pashur, smiting Jeremiah.for this prophecy, receiveth a new name, and a fearful doom, Jer 20:1-6 . Jeremiah’ s impatience under their treachery and contempt, Jer 20:7-10 . He rejoiceth in hope of vengeance, Jer 20:11-13 . Curseth his birth, Jer 20:14-18 .

The course of Immer was the sixteenth course of the priests, as we read in 1Ch 24:14 .

MHCC: Jeremiah (Book Introduction)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 20 (Chapter Introduction)

(Jer 20:1-6) The doom of Pashur, who ill-treated the prophet.

(Jer 20:7-13) Jeremiah complains of hard usage.

(Jer 20:14-18) He regrets his ever having been born.

Matthew Henry: Jeremiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 20 (Chapter Introduction)

Such plain dealing as Jeremiah used in the foregoing chapter, one might easily foresee, if it did not convince and humble men, would provoke and exasperate them; and so it did; for here we find, I. Jeremiah persecuted by Pashur for preaching that sermon (Jer 20:1, Jer 20:2). II. Pashur threatened for so doing, and the word which Jeremiah had preached confirmed (Jer 20:3-6). III. Jeremiah complaining to God concerning it, and the other instances of hard measure that he had since he began to be a prophet, and the grievous temptations he had struggled with (Jer 20:7-10), encouraging himself in God, lodging his appeal with him, not doubting but that he shall yet praise him, by which it appears that he had much grace (Jer 20:11-13) and yet peevishly cursing the day of his birth (Jer 20:14-18), by which it appears that he had sad remainders of corruption in him too, and was a man subject to like passions as we are.

Constable: Jeremiah (Book Introduction)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

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Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Outline)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

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_____. The Rise of Babylon: Sign of the End Times. Wheaton: Tyndale House Publishers, 1991.

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_____. "Jeremiah 31:22: Proverb, Promise, or Prophecy?" Bibliotheca Sacra 123:492 (October 1996): 315-24, and 124:493 (January 1967):16-21.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

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_____. Jeremiah and Lamentations: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng. and Downers Grove, Ill.: Inter-Varsity Press, 1973.

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Copyright 2003 by Thomas L. Constable

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Haydock: Jeremiah (Book Introduction)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Book Introduction)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 20 (Chapter Introduction)

INTRODUCTION TO JEREMIAH 20

This chapter gives an account of the usage that Jeremiah met with from many for his prophecies, and the effect it had upon him. He was smitten and put in the stocks by Pashur the priest, who released him the next day, Jer 20:1; upon which he prophesies again of the delivery of the city of Jerusalem, with all its riches, and of the whole land, to the Chaldeans; and particularly that Pashur should be a terror to himself and all his friends; and that both he and they should be carried captive into Babylon, and die, and be buried there, Jer 20:4; and then he complains of his being mocked at by the people for the word of the Lord; which he therefore determined to make no more mention of, but was obliged to it; and of the defamations of him, and snares that were laid for him, Jer 20:7; under which he is supported with the consideration of the Lord's being with him, and that his enemies should not prevail, but be confounded; and appeals to him, and calls for vengeance from him on them; and, in the view of deliverance, not only praises the Lord himself, but calls upon others to join with him in it, Jer 20:11; and yet, after all, the chapter is concluded with his cursing the day of his birth, and the man that brought his father the news of it, Jer 20:14.