Jeremiah 20:17

n the whole land of Judah, in the approaching Babylonish captivity, Jer 20:3-6 . Jeremiah then bitterly complains of the reproaches continually heaped upon him by his enemies; and, in his haste, resolves to speak no more in the name of Jehovah; but the word of the Lord is in his heart as a burning flame, so that he is not able to forbear, Jer 20:7-10 . The prophet professes his trust in God, whom he praises for his late deliverance, Jer 20:11-13 . The remaining verses, which appear to be out of their place, contain Jeremiah's regret that he was ever born to a life of so much sorrow and trouble, Jer 20:14-18 . This complaint resembles that of Job; only it is milder and more dolorous. This excites our pity, that our horror. Both are highly poetical, and embellished with every circumstance that can heighten the coloring. But such circumstances are not always to be too literally understood or explained. We must often make allowances for the strong figures of eastern poetry. Verse 1 Pashur - chief governor - Pashur was probably one of the chief priests of the twenty-four classes. Verse 2 Put him in the stocks - Probably such a place near the gate as we term the lock-up, the coal-hole; or it may mean a sort of dungeon. Verse 3 The Lord hath not called thy name Pashur - Security on all sides. This name thou hast had, but not by Divine appointment. But Magor-missabib - Fear on every side. This name hath God given thee; because, in the course of his providence, thou shalt be placed in the circumstances signified by it: thou shalt be a terror to thyself. Verse 6 And thou, Pashur-shall go into captivity - Thou shalt suffer for the false prophecies which thou hast delivered, and for thy insults to my prophet. Verse 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. Verse 8 I cried violence and spoil - This was the burden of the message thou didst give me. Verse 9 I wilt not make mention of him - I will renounce the prophetic office, and return to my house. As a burning fire shut up in my bones - He felt stings of conscience for the hasty and disobedient resolution he had formed; he felt ashamed of his own weakness, that did not confide in the promise and strength of God; and God's word was in him as a strongly raging fire, and he was obliged to deliver it, in order to get rid of the tortures which he felt from suppressing the solemn message which God had given. It is as dangerous to refuse to go when called, as it is to run without a call. On this subject, see on Jer 1:6 (note). Verse 10 Report - and we will report it - Let us spread calumnies against him every where; or let us spread reports of dangers coming upon him, that we may intimidate him, and cause him to desist. Verse 11 But the Lord is with me as a mighty terrible one - Thus was he, by his strong confidence in the strong God, delivered from all his fears, and enabled to go on comfortably with his work. Verse 13 Sing unto the Lord - He was so completely delivered from all fear, that although he remained in the same circumstances, yet he exults in the Divine protection, and does not fear the face of any adversary. Verse 14 Cursed be the day wherein I was born - If we take these words literally, and suppose them to be in their proper place, they are utterly inconsistent with that state of confidence in which he exulted a few minutes before. If they are the language of Jeremiah, they must have been spoken on a prior occasion, when probably he had given way to a passionate hastiness. They might well comport with the state he was in Jer 20:9 . I really believe these verses have got out of their proper place, which I conjecture to be between the eighth and ninth verses. There they will come in very properly; and might have been a part of his complaint in those moments when he had purposed to flee from God as did Jonah, and prophesy no more in his name. Transpositions in this prophet are frequent; therefore place these five verses after the eighth, and let the chapter end with the thirteenth, and the whole will form a piece of exquisite poetry, where the state of despair and the hasty resolutions he had formed while under its influence, and the state of confidence to which he was raised by the succouring influence of God, will appear to be both illustrative of each other, and are touched with a delicacy and fervor which even a cold heart must admire. See Job 3:3 (note), and the notes there. The two passages are very similar. Verse 15 A man child is born - Borun is to thee a knave child. - Old MS. Bible. This is the old English word for man or servant; and is so used by Wiclif, Rev 12:6 . Verse 16 And let him hear the cry - Let him be in continual alarms. Verse 18 Wherefore came I forth - It would have been well had I never been born, as I have neither comfort in my life, nor comfort in my work. Introduction Nebuchadnezzar being come up against Jerusalem, Zedekiah sends Pashur and Zephaniah to the prophet to request him to intercede with God in behalf of his people, Jer 21:1 , Jer 21:2 . But he is declared to be against Jerusalem, and the whole land of J

e blessed. 15 Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad. 16 And 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; 17 Because 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. 18 Wherefore came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame? What is the meaning of this? Does there proceed out of the same mouth blessing and cursing? Could he that said so cheerfully ( v. 13 ), Sing unto the Lord, praise you the Lord, say so passionately ( v. 14 ), Cursed be the day wherein I was born? How shall we reconcile these? What we have in these verses the prophet records, I suppose, to his own shame, as he had recorded that in the foregoing verses to God's glory. It seems to be a relation of the ferment he had been in while he was in the stocks, out of which by faith and hope he had recovered himself, rather than a new temptation which he afterwards fell into, and it should come in like that of David ( Ps. xxxi. 22 ), I said in my haste, I am cut off; this is also implied, Ps. lxxvii. 7 . When grace has got the victory it is good to remember the struggles of corruption, that we may be ashamed of ourselves and our own folly, may admire the goodness of God in not taking us at our word, and may be warned by it to double our guard upon our spirits another time. See here how strong the temptation was which the prophet, by divine assistance, got the victory over, and how far he yielded to it, that we may not despair if we through the weakness of the flesh be at any time thus tempted. Let us see here, I. What the prophet's language was in this temptation. 1. He fastened a brand of infamy upon his birth-day, as Job did in a heat ( ch. iii. 1 ): " Cursed be the day wherein I was born. It was an ill day to me ( v. 14 ), because it was the beginning of sorrows, and an inlet to all this misery." It is a wish that he had never been born. Judas in hell has reason to wish so ( Matt. xxvi. 24 ), but no man on earth has reason to wish so, because he knows not but he may yet become a vessel of mercy, much less has any good man reason to wish so. Whereas some keep their birth-day, at the return of the year with gladness, he will look upon his birth-day as a melancholy day, and will solemnize it with sorrow, and will have it looked upon as an ominous day. 2. He wished ill to the messenger that brought his father the news of his birth, v. 15 . It made his father very glad to hear that he had a child born (perhaps it was his first-born), especially that it was a man-child, for then, being of the family of the priests, he might live to have the honour of serving God's altar; and yet he is ready to curse the man that brought him the tidings, when perhaps the father to whom they were brought gave him a gratuity for it. Here Mr. Gataker well observes, "That parents are often much rejoiced at the birth of their children when, if they did but foresee what misery they are born to, they would rather lament over them than rejoice in them." He is very free and very fierce in the curses he pronounces upon the messenger of his birth ( v. 16 ): " Let him be at the cities of Sodom and Gomorrah, which the Lord utterly overthrew, and repented not, did not in the least mitigate of alleviate their misery. Let him hear the cry of the invading besieging enemy in the morning, as soon as he is stirring; then let him take the alarm, and by noon let him hear their shouting for victory. And thus let him live in constant terror." 3. He is angry that the fate of the Hebrews' children in Egypt was not his, that he was not slain from the womb, that his first breath was not his last, and that he was not strangled as soon as he came into the world, v. 17 . He wishes the messenger of his birth had been better employed and had been his murderer; nay, that his mother of whom he was born had been, to her great misery, always with child of him, and so the womb in which he was conceived would have served, without more ado, as a grave for him to be buried in. Job intimates a near alliance and resemblance between the womb and the grave, Job i. 21 . Naked came I out of my mother's womb, and naked shall I return thither. 4. He thinks his present calamities sufficient to justify these passionate wishes ( v. 18 ): " Wherefore came I forth out of the womb, where I lay hid, was not seen, was not hated, where I lay safely and knew no evil, to see all this labour and sorrow, nay to have my days consumed with shame, to be continually vexed and abused, to have my life not only spent in trouble, but wasted and worn away by trouble?" II. What use we may make of this. It is not recorded for our imitation, and yet we may learn good lessons from it. 1. See the vanity of human life and the vexation of spirit that attends it. If there were not another life after this, we should be tempted many a time to wish that we have never known this; for our few days here are full of trouble. 2. See the folly and absurdity of sinful passion, how unreasonably it talks when it is suffered to ramble. What nonsense is it to curse a day—to curse a messenger for the sake of his message! What a brutish barbarous thing for a child to wish his own mother had never been delivered of him! See Isa. xlv. 10 . We can easily see the folly of it in others, and should take warning thence to suppress all such intemperate heats and passions in ourselves, to stifle them at first and not to suffer these evil spirits to speak. When the heart is hot, let the tongue be bridled, Ps. xxxix. 1, 2 . 3. See the weakness even of good men, who are but men at the best. See how much those who think they stand are concerned to take heed lest they fall, and to pray daily, Father in heaven, lead us not into temptation! It is plain that the prophecies of this book are not placed here in the same order in which they were preach