Jeremiah 17:18

KJV

Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, and destroy them with double destruction.

KJV (with Strong's)

Let them be confounded {H954} that persecute {H7291} me, but let not me be confounded {H954}: let them be dismayed {H2865}, but let not me be dismayed {H2865}: bring {H935} upon them the day {H3117} of evil {H7451}, and destroy {H7665} them with double {H4932} destruction {H7670}.

Complete Jewish Bible

Let my persecutors be ashamed, not me; let them be terrified, not me. Bring on them the day of disaster, destroy them with double destruction.

Berean Standard Bible

Let my persecutors be put to shame, but do not let me be put to shame. Let them be terrified, but do not let me be terrified. Bring upon them the day of disaster and shatter them with double destruction.

American Standard Version

Let them be put to shame that persecute me, but let not me be put to shame; let them be dismayed, but let not me be dismayed; bring upon them the day of evil, and destroy them with double destruction.

Commentary

### SUMMARY
Jeremiah 17:18 is a fervent imprecatory prayer from the prophet Jeremiah, expressing his deep anguish and plea for divine vindication against those who relentlessly persecute him for delivering God's message. In this intense cry, Jeremiah contrasts his desire for protection from shame and terror with a plea for his adversaries to experience the very confusion, dismay, and ultimate destruction they wish upon him, culminating in a request for God to bring upon them a decisive and overwhelming judgment.

### CONTEXT
* **Literary Context:** Jeremiah 17:18 is situated within a series of personal laments (often called "confessions") where the prophet pours out his heart to God concerning the profound suffering and opposition he faces due to his prophetic calling. This specific verse follows Jeremiah's prayer for healing and salvation in [Jeremiah 17:14](/jeremiah/17-14 "Jeremiah 17:14 - A Prayer for Healing and Salvation"), which is immediately juxtaposed with the mocking challenge of his persecutors in [Jeremiah 17:15](/jeremiah/17-15 "Jeremiah 17:15 - The Taunt of the Persecutors") who demand to see the fulfillment of his prophecies. The prophet's plea for justice is thus a direct response to the ridicule and threats he endures, emphasizing his reliance on God as the ultimate source of vindication. This passage also builds upon the broader themes of the chapter, which contrast the cursedness of trusting in humanity with the blessedness of trusting in the Lord ([Jeremiah 17:5-8](/jeremiah/17-5 "Jeremiah 17:5-8 - Trusting in Man vs. Trusting in God")), and the deceitfulness of the human heart ([Jeremiah 17:9-10](/jeremiah/17-9 "Jeremiah 17:9-10 - The Deceitful Heart and God's Judgment")), setting the stage for God's righteous judgment.
* **Historical & Cultural Context:** Jeremiah prophesied during a tumultuous period in Judah's history, spanning the reigns of the last kings before the Babylonian exile (late 7th to early 6th century BCE). His ministry was characterized by delivering unpopular messages of impending judgment, calling the people to repentance from idolatry and injustice. This often put him at odds with the religious and political establishment, as well as the general populace, who preferred comforting lies over God's harsh truth. Culturally, shame and honor were paramount; to be "confounded" or "dismayed" was a profound disgrace. Jeremiah's prayer reflects the cultural expectation that God, as the righteous judge, would publicly vindicate His faithful servant and bring shame upon those who opposed His divine will and messenger. The "day of evil" would have resonated with the common understanding of divine retribution for covenant unfaithfulness, often manifested through invading armies or natural disasters.
* **Key Themes:** The verse powerfully articulates several key themes pervasive in Jeremiah's prophecy and the broader Old Testament. Firstly, it highlights the **suffering of the righteous prophet** who faithfully proclaims God's word despite intense opposition, a recurring motif in Jeremiah's book ([Jeremiah 20:7-10](/jeremiah/20-7 "Jeremiah 20:7-10 - Jeremiah's Complaint")). Secondly, it underscores the theme of **divine vindication and justice**, asserting God's role as the ultimate arbiter who sees injustice and will respond decisively. Jeremiah's prayer is not merely personal revenge but a call for God's righteousness to be manifested in the public sphere, demonstrating that God stands with His faithful servants. Thirdly, the concept of **reversal of fortunes** is central, where the shame and terror intended for the prophet are redirected to his persecutors, showcasing God's sovereign power to overturn human schemes. Finally, the "day of evil" and "double destruction" emphasize the **certainty and severity of God's judgment** against those who persistently reject His word and harm His messengers, a theme that runs throughout the book of Jeremiah as a warning to unrepentant Judah ([Jeremiah 25:8-11](/jeremiah/25-8 "Jeremiah 25:8-11 - Seventy Years of Babylonian Captivity")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Confunded (Hebrew, _bûwsh'_):** This term signifies being put to shame, disgraced, or humiliated. Jeremiah prays that his enemies experience the profound disgrace and disappointment they seek to inflict upon him, highlighting a reversal of fortunes where their malicious intentions boomerang back upon them.
* **Dismayed (Hebrew, _châthath'_):** Meaning to be prostrated, broken down, terrified, or shattered by confusion and fear. The prophet desires that the paralyzing terror and despair intended for him would instead overwhelm his adversaries, leaving them utterly broken and without hope.
* **Persecute (Hebrew, _râdaph'_):** A primitive root meaning to run after, usually with hostile intent; to chase, put to flight, or pursue. This word vividly describes the relentless and aggressive pursuit of Jeremiah by his enemies, emphasizing the active and malicious nature of their opposition.
* **Double (Hebrew, _mishneh'_):** Properly, a repetition or a duplicate; by implication, a second in order or amount, or twice as much. In this context, it intensifies the subsequent noun, signifying a complete, severe, or overwhelming measure, rather than a literal doubling.
* **Destruction (Hebrew, _shibrôwn'_):** Derived from the root "to burst," this noun means rupture, a pang, or figuratively, ruin. Paired with "double," it denotes a comprehensive, decisive, and utterly devastating ruin or calamity.

#### Verse Breakdown
* **"Let them be confounded that persecute me, but let not me be confounded":** Jeremiah's prayer begins with a plea for divine intervention, asking God to bring shame and disgrace upon his relentless pursuers. The immediate contrast "but let not me be confounded" reveals his deep vulnerability and his earnest desire for God to preserve his integrity and reputation as a faithful prophet, preventing the humiliation his enemies wish upon him.
* **"let them be dismayed, but let not me be dismayed":** This clause reiterates and intensifies the previous petition, using a different but related term for distress. Jeremiah prays for his persecutors to be utterly terrified, broken, and filled with despair, while simultaneously asking God to shield him from such a debilitating state, reinforcing his reliance on divine steadfastness amidst severe opposition.
* **"bring upon them the day of evil":** This is a direct petition for God to initiate a time of calamity and suffering upon his enemies. The "day of evil" refers to a divinely appointed period of judgment, a time when their wickedness will be met with righteous retribution, signifying that their actions will not go unpunished.
* **"and destroy them with double destruction."** This climactic request calls for a complete and overwhelming ruin upon his adversaries. The phrase "double destruction" (Hebrew: *shever mishneh*) is an idiom for an intensified, thorough, and decisive judgment, not necessarily two literal destructions, but a comprehensive and ultimate undoing of their power and influence. It is a plea for God's decisive and final action against those who oppose His will and His messenger.

#### Literary Devices
Jeremiah 17:18 employs several powerful **literary devices** to convey the prophet's fervent plea and the intensity of his suffering. **Repetition** is prominently used with the phrases "confounded" and "dismayed," which are repeated twice each, emphasizing the profound emotional and spiritual distress Jeremiah experiences and his fervent desire for a complete reversal of fortunes. This repetition creates a sense of urgency and underscores the prophet's deep longing for vindication. Furthermore, the verse is structured around **antithetical parallelism**, where Jeremiah contrasts his own desired outcome (not being confounded, not being dismayed) with the fate he wishes upon his enemies (being confounded, being dismayed). This stark contrast highlights the battle between righteousness and wickedness and the prophet's trust in God to distinguish between the two. The phrase "double destruction" serves as a powerful **hyperbole**, intensifying the meaning of the judgment and signifying a complete and overwhelming ruin rather than a literal doubling. Finally, the entire verse functions as an **imprecation**, a prayer calling for divine judgment or harm upon one's enemies. While strong, these imprecatory prayers in the Old Testament are rooted in a deep conviction of God's justice and a surrender of vengeance to the Lord, rather than a call for personal retaliation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 17:18 stands as a profound testament to the biblical theme of divine justice and the ultimate vindication of God's faithful servants. It reflects a deep-seated conviction, prevalent throughout the Old Testament, that God is a righteous judge who sees the oppression of the innocent and will, in His perfect timing, bring retribution upon the wicked. While the language is strong, it is not a call for personal vengeance but an appeal to God's sovereignty and His covenant faithfulness. Jeremiah, as God's chosen messenger, entrusts his cause to the Lord, believing that God will defend His own honor and the integrity of His word by punishing those who mock and persecute His prophet. This prayer anticipates a "day of evil" for the unrepentant, a concept woven throughout prophetic literature, signifying God's decisive intervention in history to bring about justice and establish His kingdom.

* [Psalm 35:4-8](/psalms/35-4 "Psalm 35:4-8 - A Prayer for Deliverance and Vindication")
* [Psalm 109:29](/psalms/109-29 "Psalm 109:29 - Shame for the Adversaries")
* [Isaiah 61:7](/isaiah/61-7 "Isaiah 61:7 - Double Honor for Shame")

### REFLECTION AND APPLICATION
Jeremiah's raw and impassioned prayer in Jeremiah 17:18 offers a poignant glimpse into the heart of a prophet enduring severe persecution for his faithfulness to God's word. For believers today, this verse provides a framework for understanding how to process deep pain and injustice in a fallen world. While the New Testament calls us to love our enemies and pray for those who persecute us ([Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")), Jeremiah's prayer reminds us that the desire for justice is not inherently wrong; rather, it must be surrendered to God. We are called to trust that God is the ultimate judge who sees all wrongs and will right them in His perfect timing and according to His perfect will. This verse encourages us to bring our honest anguish and pleas for vindication before God, relinquishing the burden of personal revenge and trusting in His sovereign justice to prevail, knowing that true vindication belongs to Him alone. It teaches us to pray for God's kingdom to come and His will to be done, even when that means judgment for those who persistently oppose righteousness.

#### Questions for Reflection
* **How does Jeremiah's prayer for vindication align with or differ from New Testament teachings on loving enemies?**
* **In what ways can we, like Jeremiah, bring our raw emotions and experiences of injustice before God without seeking personal revenge?**
* **What does "double destruction" imply about the nature of God's justice against persistent evil?**
* **How does trusting God for vindication free us from the burden of bitterness and resentment?**

### FAQ
**What is an imprecatory prayer, and is it appropriate for Christians today?**

Answer: An imprecatory prayer is a petition to God for judgment or calamity upon one's enemies or the wicked. Jeremiah 17:18 is a classic example. While common in the Old Testament (especially in the Psalms), these prayers are rooted in a deep belief in God's justice and sovereignty, not personal vengeance. They express a desire for God's righteousness to prevail and for evil to be justly punished. For Christians today, the New Testament emphasizes loving enemies ([Matthew 5:44](/matthew/5-44 "Matthew 5:44 - Love Your Enemies")) and leaving vengeance to God ([Romans 12:19](/romans/12-19 "Romans 12:19 - Vengeance is Mine")). While we do not pray for personal harm on others, we can and should pray for God's justice to be revealed, for evil to be restrained, and for the triumph of righteousness, ultimately trusting God's perfect judgment.

**What does "double destruction" mean in this context?**

Answer: The phrase "double destruction" (Hebrew: *mishneh shibrôwn*) does not necessarily mean two separate acts of destruction. In Hebrew idiom, "double" often serves as an intensifier, signifying a complete, severe, or overwhelming measure. Therefore, "double destruction" implies a thorough, decisive, and utterly devastating ruin or calamity. It emphasizes the totality and certainty of the judgment that Jeremiah is asking God to bring upon his persecutors, ensuring that their opposition to God's prophet will be met with a conclusive and inescapable divine retribution.

### CHRIST-CENTERED FULFILLMENT
Jeremiah's plea for vindication and the "double destruction" of his persecutors finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. Jeremiah, the suffering prophet, foreshadows the ultimate Suffering Servant, Jesus, who endured unparalleled persecution, mockery, and injustice, even from His own people ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - Despised and Rejected")). Unlike Jeremiah, who prayed for his enemies' destruction, Jesus prayed for His persecutors' forgiveness from the cross ([Luke 23:34](/luke/23-34 "Luke 23:34 - Jesus' Prayer for Forgiveness")). Yet, God's justice, which Jeremiah longed for, was perfectly satisfied in Christ's atoning sacrifice, where He bore the "double destruction" of sin and death on behalf of humanity ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). The "day of evil" for the wicked, as Jeremiah envisioned, is ultimately realized in the final judgment where Christ, the righteous judge, will bring about the complete and decisive defeat of all evil, sin, and those who persistently reject Him ([Revelation 20:11-15](/revelation/20-11 "Revelation 20:11-15 - The Great White Throne Judgment")). Thus, Jeremiah's cry for justice is answered in Christ's redemptive work and His future reign, where true vindication is achieved not only for the righteous but also through the ultimate defeat of all unrighteousness.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 35:4

Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.

Jeremiah 20:11

But 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.

Psalms 40:14

Let them be ashamed and confounded together that seek after my soul to destroy it; let them be driven backward and put to shame that wish me evil.

Jeremiah 11:20

But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.

Psalms 25:2

O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.

Psalms 25:3

Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause.

Psalms 35:8

Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall.