Jeremiah 20
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Jeremiah 20
Pashur Smite Jeremiah and Puts Him in the Stocks
1Now Pashur the son of Immer the priest, who was also chief governor in the house of the LORD, heard that Jeremiah prophesied these things.
Jamieson-Fausset-Brown
CHAPTER 20
Jr 20:1-18. 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.
1. son--descendant.
of Immer--one of the original "governors of the sanctuary and of the house of God," twenty-four in all, that is, sixteen of the sons of Eleazar and eight of the sons of Ithamar (1Ch 24:14). This Pashur is distinct from Pashur, son of Melchiah (Jr 21:1). The "captains" (Lu 22:4) seem to have been over the twenty-four guards of the temple, and had only the right of apprehending any who were guilty of delinquency within it; but the Sanhedrim had the judicial power over such delinquents [Grotius] (Jr 26:8, 10, 16).
CHAPTER 20
Jr 20:1-18. 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.
1. son--descendant.
of Immer--one of the original "governors of the sanctuary and of the house of God," twenty-four in all, that is, sixteen of the sons of Eleazar and eight of the sons of Ithamar (1Ch 24:14). This Pashur is distinct from Pashur, son of Melchiah (Jr 21:1). The "captains" (Lu 22:4) seem to have been over the twenty-four guards of the temple, and had only the right of apprehending any who were guilty of delinquency within it; but the Sanhedrim had the judicial power over such delinquents [Grotius] (Jr 26:8, 10, 16).
The Pulpit Commentary
The continuation of the preceding narrative. Pashur the son of Trainer. This man belonged to the sixteenth of the sacerdotal families or classes (1Ch_24:14). Another of the same name is referred to in Jer_21:1 (see note). The one here mentioned was "chief overseer" (there were several inferior overseers, 2Ch_31:13); the eminence of the position appears from the fact that Zephaniah, Pashur's successor (Jer_29:26), is second only to the high priest (Jer_52:24). Heard that Jeremiah prophesied; rather, heard Jeremiah prophesying.
The continuation of the preceding narrative. Pashur the son of Trainer. This man belonged to the sixteenth of the sacerdotal families or classes (1Ch_24:14). Another of the same name is referred to in Jer_21:1 (see note). The one here mentioned was "chief overseer" (there were several inferior overseers, 2Ch_31:13); the eminence of the position appears from the fact that Zephaniah, Pashur's successor (Jer_29:26), is second only to the high priest (Jer_52:24). Heard that Jeremiah prophesied; rather, heard Jeremiah prophesying.
2Then Pashur smote Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the LORD.
Jamieson-Fausset-Brown
2. The fact that Pashur was of the same order and of the same family as Jeremiah aggravates the indignity of the blow (1Ki 22:24; Mt 26:67).
stocks--an instrument of torture with five holes, in which the neck, two hands, and two feet were thrust, the body being kept in a crooked posture (Jr 29:26). From a Hebrew root, to "turn," or "rack." This marks Pashur's cruelty.
high--that is, the upper gate (2Ki 15:35).
gate of Benjamin--a gate in the temple wall, corresponding to the gate of Benjamin, properly so called, in the city wall, in the direction of the territory of Benjamin (Jr 7:2; 37:13; 38:7). The temple gate of Benjamin, being on a lofty position, was called "the high gate," to distinguish it from the city wall gate of Benjamin.
2. The fact that Pashur was of the same order and of the same family as Jeremiah aggravates the indignity of the blow (1Ki 22:24; Mt 26:67).
stocks--an instrument of torture with five holes, in which the neck, two hands, and two feet were thrust, the body being kept in a crooked posture (Jr 29:26). From a Hebrew root, to "turn," or "rack." This marks Pashur's cruelty.
high--that is, the upper gate (2Ki 15:35).
gate of Benjamin--a gate in the temple wall, corresponding to the gate of Benjamin, properly so called, in the city wall, in the direction of the territory of Benjamin (Jr 7:2; 37:13; 38:7). The temple gate of Benjamin, being on a lofty position, was called "the high gate," to distinguish it from the city wall gate of Benjamin.
The Pulpit Commentary
Pashur, being charged with the police of the temple, smites Jeremiah, i.e. causes stripes to be given him, and then orders him to be put into the stocks; literally, that which distorts—some instrument of punishment which held the body in a bent or crooked position (comp. Jer_29:26). The "stocks" were sometimes kept in a special house (2Ch_16:10); these mentioned here, however, apparently stood in public, at the high—or rather, upper—gate of Benjamin, which was by—or, at—the house of the Lord. The gate, then, was one of the temple gates, and is called "the upper" to distinguish it from one of the city gates which bore the same name (Jer_37:13; Jer_38:7). It is presumably the same which is called "the new gate of the Lord's house" (Jer_26:10; Jer_36:10), as having been comparatively lately built (2Ki_15:35).
Pashur, being charged with the police of the temple, smites Jeremiah, i.e. causes stripes to be given him, and then orders him to be put into the stocks; literally, that which distorts—some instrument of punishment which held the body in a bent or crooked position (comp. Jer_29:26). The "stocks" were sometimes kept in a special house (2Ch_16:10); these mentioned here, however, apparently stood in public, at the high—or rather, upper—gate of Benjamin, which was by—or, at—the house of the Lord. The gate, then, was one of the temple gates, and is called "the upper" to distinguish it from one of the city gates which bore the same name (Jer_37:13; Jer_38:7). It is presumably the same which is called "the new gate of the Lord's house" (Jer_26:10; Jer_36:10), as having been comparatively lately built (2Ki_15:35).
3And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The LORD hath not called thy name Pashur, but Magormissabib.
Jamieson-Fausset-Brown
3. Pashur--compounded of two roots, meaning "largeness (and so 'security') on every side"; in antithesis to Magor-missabib, "terror round about" (Jr 20:10; Jr 6:25; 46:5; 49:29; Psa 31:13).
3. Pashur--compounded of two roots, meaning "largeness (and so 'security') on every side"; in antithesis to Magor-missabib, "terror round about" (Jr 20:10; Jr 6:25; 46:5; 49:29; Psa 31:13).
The Pulpit Commentary
Symbolic change of name. Not … Pashur, but Magor-missabib; i.e. terror on every side. There is probably no allusion to the (by no means obvious) etymology of Pashur. Jeremiah simply means to say that Pashur would one day become an object of general horror (see on verse 10).
Symbolic change of name. Not … Pashur, but Magor-missabib; i.e. terror on every side. There is probably no allusion to the (by no means obvious) etymology of Pashur. Jeremiah simply means to say that Pashur would one day become an object of general horror (see on verse 10).
Pashur Renamed Magor-missabib
4For thus saith the LORD, Behold, I will make thee a terror to thyself, and to all thy friends: and they shall fall by the sword of their enemies, and thine eyes shall behold it: and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive into Babylon, and shall slay them with the sword.
Jamieson-Fausset-Brown
4. terror ... to all thy friends--who have believed thy false promises (Jr 20:6). The sense must be in order to accord with "fear round about" (Jr 20:3). I will bring terror on thee and on all thy friends, that terror arising from thyself, namely, thy false prophecies. Thou and thy prophecies will be seen, to the dismay both of thee and thy dupes, to have caused their ruin and thine. Maurer's translation is therefore not needed, "I will give up thee and all thy friends to terror."
4. terror ... to all thy friends--who have believed thy false promises (Jr 20:6). The sense must be in order to accord with "fear round about" (Jr 20:3). I will bring terror on thee and on all thy friends, that terror arising from thyself, namely, thy false prophecies. Thou and thy prophecies will be seen, to the dismay both of thee and thy dupes, to have caused their ruin and thine. Maurer's translation is therefore not needed, "I will give up thee and all thy friends to terror."
5Moreover I will deliver all the strength of this city, and all the labours thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon.
Jamieson-Fausset-Brown
5. strength--that is, resources.
labours--fruits of labor, gain, wealth.
5. strength--that is, resources.
labours--fruits of labor, gain, wealth.
The Pulpit Commentary
The strength; rather, the stores. The labors; rather, the fruits of labor; i.e. the profits.
The strength; rather, the stores. The labors; rather, the fruits of labor; i.e. the profits.
6And thou, Pashur, and all that dwell in thine house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies.
Jamieson-Fausset-Brown
6. prophesied lies--namely, that God cannot possibly leave this land without prophets, priests, and teachers ("the wise") (Jr 18:18; compare Jr 5:31).
6. prophesied lies--namely, that God cannot possibly leave this land without prophets, priests, and teachers ("the wise") (Jr 18:18; compare Jr 5:31).
The Pulpit Commentary
Comp. the prophecy against Shebna (Isa_22:18). Since we find, in Jer_29:26, Pashur's office occupied by another, it is probable that the prediction was fulfilled by the captivity of Pashur with Jehoiachin. To whom thou hast prophesied lies (comp. Jer_14:13). Pashur, then, claimed to be a prophet.
Comp. the prophecy against Shebna (Isa_22:18). Since we find, in Jer_29:26, Pashur's office occupied by another, it is probable that the prediction was fulfilled by the captivity of Pashur with Jehoiachin. To whom thou hast prophesied lies (comp. Jer_14:13). Pashur, then, claimed to be a prophet.
O LORD, Thou Hast Deceived Me: Jeremiah's Complaint
7O LORD, thou hast deceived me, and I was deceived; thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me.
Jamieson-Fausset-Brown
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 (Jr 1:19).
deceived--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 (Ge 9:27, Margin; Pr 25:15; Ho 2:14).
stronger than I--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) (Jr 1:5-7); yet, when I exercise my office, I am treated with derision (La 3:14).
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 (Jr 1:19).
deceived--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 (Ge 9:27, Margin; Pr 25:15; Ho 2:14).
stronger than I--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) (Jr 1:5-7); yet, when I exercise my office, I am treated with derision (La 3:14).
The Pulpit Commentary
A lyric passage, expressing the conflict in the prophet's mind owing to the mockery and the slander which his preaching has brought upon him, and at the same time his confidence of victory through the protection of Jehovah; a suitable sequel to the narrative which goes before, even if not originally written to occupy this position (see general Introduction).
Thou hast deceived me, etc.; rather, thou didst entice me, and I let myself be enticed. Jeremiah refers to the hesitation he originally felt to accepting the prophetic office (Jer_1:1-19.). The verb does not mean "to deceive," but "to entice" (so rendered in verse 10, Authorized Version), or "allure." The same word is used in that remarkable narrative of "the spirit" who offered to "entice" (Authorized Version, to "persuade") Ahab to "go up and fall at Ramoth-Gilead" (1Ki_22:21). In Ezekiel, too, the same case is supposed as possible of Jehovah's "enticing" a prophet (Eze_15:1-8 :9). The expression implies that all events are, in some sense, caused by God, even those which are, or appear to be, injurious to the individual. Was Goethe thinking of this passage when he wrote the words, "Wen Gott betrugt, ist wohl betrogon?" Applying the words in a Christian sense, we may say (with F. W. Robertson) that God teaches us by our illusions. Thou art stronger than I, and hast prevailed; rather, thou didst take hold on me, and didst prevail. The expression is like "Jehovah spake thus to me with a grasp of the hand" (Isa_8:11).
A lyric passage, expressing the conflict in the prophet's mind owing to the mockery and the slander which his preaching has brought upon him, and at the same time his confidence of victory through the protection of Jehovah; a suitable sequel to the narrative which goes before, even if not originally written to occupy this position (see general Introduction).
Thou hast deceived me, etc.; rather, thou didst entice me, and I let myself be enticed. Jeremiah refers to the hesitation he originally felt to accepting the prophetic office (Jer_1:1-19.). The verb does not mean "to deceive," but "to entice" (so rendered in verse 10, Authorized Version), or "allure." The same word is used in that remarkable narrative of "the spirit" who offered to "entice" (Authorized Version, to "persuade") Ahab to "go up and fall at Ramoth-Gilead" (1Ki_22:21). In Ezekiel, too, the same case is supposed as possible of Jehovah's "enticing" a prophet (Eze_15:1-8 :9). The expression implies that all events are, in some sense, caused by God, even those which are, or appear to be, injurious to the individual. Was Goethe thinking of this passage when he wrote the words, "Wen Gott betrugt, ist wohl betrogon?" Applying the words in a Christian sense, we may say (with F. W. Robertson) that God teaches us by our illusions. Thou art stronger than I, and hast prevailed; rather, thou didst take hold on me, and didst prevail. The expression is like "Jehovah spake thus to me with a grasp of the hand" (Isa_8:11).
8For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily.
Jamieson-Fausset-Brown
8. Rather, "Whenever I speak, I cry out. Concerning violence and spoil, I (am compelled to) cry out," that is, complain [Maurer]. English Version in the last clause is more graphic, "I cried violence and spoil" (Jr 6:7)! I could not speak in a calm tone; their desperate wickedness compelled me to "cry out."
because--rather, "therefore," the apodosis of the previous sentence; because in discharging my prophetic functions, I not merely spake, but cried; and cried, violence ... ; therefore the word of the Lord was made a reproach to me (Jr 20:7).
8. Rather, "Whenever I speak, I cry out. Concerning violence and spoil, I (am compelled to) cry out," that is, complain [Maurer]. English Version in the last clause is more graphic, "I cried violence and spoil" (Jr 6:7)! I could not speak in a calm tone; their desperate wickedness compelled me to "cry out."
because--rather, "therefore," the apodosis of the previous sentence; because in discharging my prophetic functions, I not merely spake, but cried; and cried, violence ... ; therefore the word of the Lord was made a reproach to me (Jr 20:7).
The Pulpit Commentary
For since I spake, I cried out, etc.; rather, For as often as I speak, I must shout; I must cry, Violence and spoil; I can take up no other tone but that of indignant denunciation, no other theme but that of the acts of injustice constantly committed (not merely, nor indeed chiefly, against the prophet himself). Was made; rather, is made.
For since I spake, I cried out, etc.; rather, For as often as I speak, I must shout; I must cry, Violence and spoil; I can take up no other tone but that of indignant denunciation, no other theme but that of the acts of injustice constantly committed (not merely, nor indeed chiefly, against the prophet himself). Was made; rather, is made.
His Word Was as a Burning Fire
9Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay.
Jamieson-Fausset-Brown
9. his word was--or literally, "there was in my heart, as it were, a burning fire," that is, the divine afflatus or impulse to speak was as ... (Job 32:18, 19; Psa 39:3).
weary with forbearing, and I could not--"I labored to contain myself, but I could not" (Ac 18:5; compare Jr 23:9; 1Co 9:16, 17).
9. his word was--or literally, "there was in my heart, as it were, a burning fire," that is, the divine afflatus or impulse to speak was as ... (Job 32:18, 19; Psa 39:3).
weary with forbearing, and I could not--"I labored to contain myself, but I could not" (Ac 18:5; compare Jr 23:9; 1Co 9:16, 17).
The Pulpit Commentary
Then I said, etc.; rather, And when I say, I will not make mention of him, etc; then it becometh (i.e. I am conscious of a feeling) in my heart as a burning fire shut up in my bones; and I weary myself to hold it in, but cannot. The prophet has repeatedly been tempted to withdraw from the painful duty, but his other and higher self (comp. 'Old Self and New Self' in the 'Lyra Apostolica') overpowers these lower bayings for peace and quiet. The fire of the Divine wrath against sin burns so fiercely within him that he cannot help resuming his work.
Then I said, etc.; rather, And when I say, I will not make mention of him, etc; then it becometh (i.e. I am conscious of a feeling) in my heart as a burning fire shut up in my bones; and I weary myself to hold it in, but cannot. The prophet has repeatedly been tempted to withdraw from the painful duty, but his other and higher self (comp. 'Old Self and New Self' in the 'Lyra Apostolica') overpowers these lower bayings for peace and quiet. The fire of the Divine wrath against sin burns so fiercely within him that he cannot help resuming his work.
10For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.
Jamieson-Fausset-Brown
10. For--not referring to the words immediately preceding, but to "I will not make mention of Him." The "defaming" or detraction of the enemy on every side (see Psa 31:13) tempted him to think of prophesying no more.
Report ... we will report--The words of his adversaries one to the other; give any information against him (true or false) which will give color for accusing him; and "we will report it," namely, to the Sanhedrim, in order to crush him.
familiars--literally, "men of my peace"; those who pretended to be on peaceable terms with me (Psa 41:9). Jeremiah is a type of Messiah, referred to in that Psalm. (See Jr 38:22; Job 19:19; Psa 55:13, 14; Lu 11:53, 54).
watched for my halting--(Psa 35:15, Margin, "halting"; Psa 38:17; 71:10, Margin). Gesenius not so well translates, according to Arabic idiom, "those guarding my side" (that is, my most intimate friends always at my side), in apposition to "familiars," and the subject of "say" (instead of "saying"). The Hebrew means properly "side," then "halting," as the halt bend on one side.
enticed--to commit some sin.
10. For--not referring to the words immediately preceding, but to "I will not make mention of Him." The "defaming" or detraction of the enemy on every side (see Psa 31:13) tempted him to think of prophesying no more.
Report ... we will report--The words of his adversaries one to the other; give any information against him (true or false) which will give color for accusing him; and "we will report it," namely, to the Sanhedrim, in order to crush him.
familiars--literally, "men of my peace"; those who pretended to be on peaceable terms with me (Psa 41:9). Jeremiah is a type of Messiah, referred to in that Psalm. (See Jr 38:22; Job 19:19; Psa 55:13, 14; Lu 11:53, 54).
watched for my halting--(Psa 35:15, Margin, "halting"; Psa 38:17; 71:10, Margin). Gesenius not so well translates, according to Arabic idiom, "those guarding my side" (that is, my most intimate friends always at my side), in apposition to "familiars," and the subject of "say" (instead of "saying"). The Hebrew means properly "side," then "halting," as the halt bend on one side.
enticed--to commit some sin.
The Pulpit Commentary
For I heard, etc.; rather, For I have heard the whispering of many; there is terror on every side. Inform (say they), and let us inform against him. This gives us the reason for Ms momentary inclinations to silence. He was surrounded by bitter enemies, who were no longer content with malicious words, but urged each other on to lay an information against him with the authorities as a public criminal. The first clause agrees verbatim with part of Psa_31:13 (this is one of the psalms attributed, by a too bold conjecture, to Jeremiah). "There is terror on every side" (see above, Psa_31:3, and also note on Jer_6:25) means "everything about me inspires me with terror." All my familiars is, literally, all the men of my peace; i.e. all those with whom I have been on terms of friendship (same phrase, Jer_38:22). Watched for my halting; i.e. either laid traps for me or waited for me to commit some error for them to take advantage of. The phrase, "my halting," is borrowed (?) from Psa_35:15; Psa_38:18 (Hebrew). He will be enticed; viz. to say something on which a charge of treason can be based.
For I heard, etc.; rather, For I have heard the whispering of many; there is terror on every side. Inform (say they), and let us inform against him. This gives us the reason for Ms momentary inclinations to silence. He was surrounded by bitter enemies, who were no longer content with malicious words, but urged each other on to lay an information against him with the authorities as a public criminal. The first clause agrees verbatim with part of Psa_31:13 (this is one of the psalms attributed, by a too bold conjecture, to Jeremiah). "There is terror on every side" (see above, Psa_31:3, and also note on Jer_6:25) means "everything about me inspires me with terror." All my familiars is, literally, all the men of my peace; i.e. all those with whom I have been on terms of friendship (same phrase, Jer_38:22). Watched for my halting; i.e. either laid traps for me or waited for me to commit some error for them to take advantage of. The phrase, "my halting," is borrowed (?) from Psa_35:15; Psa_38:18 (Hebrew). He will be enticed; viz. to say something on which a charge of treason can be based.
11But the LORD is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten.
Jamieson-Fausset-Brown
11. not prevail--as they hoped to do (Jr 20:10; Jr 15:20).
prosper--in their plot.
11. not prevail--as they hoped to do (Jr 20:10; Jr 15:20).
prosper--in their plot.
The Pulpit Commentary
As a mighty terrible one; rather, as a formidable warrior. They shall not prevail. This was in fact, the Divine promise to Jeremiah at the outset of his ministry (Jer_1:19). For they shall not prosper; rather, because they have not pros-pored.
Repeated, with slight variations, from Jer_11:20.
As a mighty terrible one; rather, as a formidable warrior. They shall not prevail. This was in fact, the Divine promise to Jeremiah at the outset of his ministry (Jer_1:19). For they shall not prosper; rather, because they have not pros-pored.
Repeated, with slight variations, from Jer_11:20.
12But, O LORD of hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause.
Jamieson-Fausset-Brown
12. triest the righteous--in latent contrast to the hasty judgments of men (Jr 11:20; 17:10).
opened--that is, committed (compare 2Ki 19:14; Psa 35:1).
12. triest the righteous--in latent contrast to the hasty judgments of men (Jr 11:20; 17:10).
opened--that is, committed (compare 2Ki 19:14; Psa 35:1).
13Sing unto the LORD, praise ye the LORD: for he hath delivered the soul of the poor from the hand of evildoers.
Jamieson-Fausset-Brown
13. delivered ... soul--This deliverance took place when Zedekiah succeeded Jeconiah.
13. delivered ... soul--This deliverance took place when Zedekiah succeeded Jeconiah.
The Pulpit Commentary
In the confidence of faith Jeremiah sees himself already delivered. He writes in the style of the psalmists, who constantly pass from the language of prayer to that of fruition.
In the confidence of faith Jeremiah sees himself already delivered. He writes in the style of the psalmists, who constantly pass from the language of prayer to that of fruition.
Cursed Be the Day Wherein I Was Born
14Cursed be the day wherein I was born: let not the day wherein my mother bare me be blessed.
Jamieson-Fausset-Brown
14-18. The contrast between the spirit of this passage and the preceding thanksgiving is to be explained thus: to show how great was the deliverance (Jr 20:13), he subjoins a picture of what his wounded spirit had been previous to his deliverance; I had said in the time of my imprisonment, "Cursed be the day"; my feeling was that of Job (Job 3:3, 10, 11, whose words Jeremiah therefore copies). Though Jeremiah's zeal had been stirred up, not so much for self as for God's honor trampled on by the rejection of the prophet's words, yet it was intemperate when he made his birth a subject for cursing, which was really a ground for thanksgiving.
14-18. The contrast between the spirit of this passage and the preceding thanksgiving is to be explained thus: to show how great was the deliverance (Jr 20:13), he subjoins a picture of what his wounded spirit had been previous to his deliverance; I had said in the time of my imprisonment, "Cursed be the day"; my feeling was that of Job (Job 3:3, 10, 11, whose words Jeremiah therefore copies). Though Jeremiah's zeal had been stirred up, not so much for self as for God's honor trampled on by the rejection of the prophet's words, yet it was intemperate when he made his birth a subject for cursing, which was really a ground for thanksgiving.
15Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad.
16And let that man be as the cities which the LORD overthrew, and repented not: and let him hear the cry in the morning, and the shouting at noontide;
The Pulpit Commentary
Jeremiah curses the day of his birth. The passage is a further development of the complaint in Jer_15:10, and stands in no connection with the consolatory close of the preceding passage. There is a very striking parallel in Job_3:3-12, and the question cannot be evaded, Which is the original? It is difficult to believe that Jeremiah copied from an earlier poem. Deep emotion expresses itself in language suggested by the moment; and, even after retouching his discourses, Jeremiah would leave much of the original expression. But impressions of this sort cannot be unreservedly trusted. The argument from parallel passages is only a subsidiary one in the determination of the date of books.
As the cities which the Lord overthrow. It is, so to speak, the "technical term" for the destruction of Sodom and Gomorrah which Jeremiah employs. So deeply imprinted was the tradition on the Hebrew mind, that a special word was appropriated to it, which at once called up thoughts of the awful justice of God (see Gen_19:25; Isa_1:7 (?); Isa_13:19; Amo_4:11; Deu_29:23 [22]; Jer_49:18; Jer_50:40). The cry … the shouting. The cry of the besieged for help; the shouting of the suddenly appearing assailants (comp. Jer_15:8).
Jeremiah curses the day of his birth. The passage is a further development of the complaint in Jer_15:10, and stands in no connection with the consolatory close of the preceding passage. There is a very striking parallel in Job_3:3-12, and the question cannot be evaded, Which is the original? It is difficult to believe that Jeremiah copied from an earlier poem. Deep emotion expresses itself in language suggested by the moment; and, even after retouching his discourses, Jeremiah would leave much of the original expression. But impressions of this sort cannot be unreservedly trusted. The argument from parallel passages is only a subsidiary one in the determination of the date of books.
As the cities which the Lord overthrow. It is, so to speak, the "technical term" for the destruction of Sodom and Gomorrah which Jeremiah employs. So deeply imprinted was the tradition on the Hebrew mind, that a special word was appropriated to it, which at once called up thoughts of the awful justice of God (see Gen_19:25; Isa_1:7 (?); Isa_13:19; Amo_4:11; Deu_29:23 [22]; Jer_49:18; Jer_50:40). The cry … the shouting. The cry of the besieged for help; the shouting of the suddenly appearing assailants (comp. Jer_15:8).
17Because he slew me not from the womb; or that my mother might have been my grave, and her womb to be always great with me.
18Wherefore came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame?
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Jeremiah
Chapter 20
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105