TRV
Translation
King James Version
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.
World English Bible Messianic
Let them be disappointed who persecute me, but let not me be disappointed; let them be dismayed, but don’t let me be dismayed; bring on them the day of evil, and destroy them with double destruction.
Geneva Bible (1599)
Let them bee confounded, that persecute me, but let not me be confounded: let them be afraide, but let not me be afraide: bring vpon them the day of aduersitie, and destroy them with double destruction.
Young's Literal Translation
Let my pursuers be ashamed, and let not me be ashamed--me! Let them be affrighted, and let not me be affrighted--me! Bring in on them a day of evil, And a second time with destruction destroy them.
In the KJVVerse 19,376 of 31,102
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Commentary on Jeremiah 17 verses 12–18
12 ¶ A glorious high throne from the beginning is the place of our sanctuary.
13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
14 Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise.
15 Behold, they say unto me, Where is the word of the LORD? let it come now.
16 As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out of my lips was right before thee.
17 Be not a terror unto me: thou art my hope in the day of evil.
18 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.
Here, as often before, we have the prophet retired for private meditation, and alone with God. Those ministers that would have comfort in their work must be much so. In his converse here with God and his own heart he takes the liberty which devout souls sometimes use in their soliloquies, to pass from one thing to another, without tying themselves too strictly to the laws of method and coherence.
I. He acknowledges the great favour of God to his people in setting up a revealed religion among them, and dignifying them with divine institutions (Jer 17:12): A glorious high throne from the beginning is the place of our sanctuary. The temple at Jerusalem, where God manifested his special presence, where the lively oracles were lodged, where the people paid their homage to their Sovereign, and whither they fled for refuge in distress, was the place of their sanctuary. That was a glorious high throne. It was a throne of holiness, which made it truly glorious; it was God's throne, which made it truly high. Jerusalem is called the city of the great King, not only Israel's King, but the King of the whole earth, so that it might justly be deemed the metropolis, or royal city, of the world. It was from the beginning, so, from the first projecting of it by David and building of it by Solomon, Ch2 2:9. It was the honour of Israel that God set up such a glorious throne among them. As the glorious and high throne (that is, heaven) is the place of our sanctuary; so some read it. Note, All good men have a high value and veneration for the ordinances of God, and reckon the place of the sanctuary a glorious high throne. Jeremiah here mentions this either as a plea with God for mercy to their land, in honour of the throne of his glory (Jer 14:21), or as an aggravation of the sin of his people in forsaking God though his throne was among them, and so profaning his crown and the place of his sanctuary.
II. He acknowledges the righteousness of God in abandoning those to ruin that forsook him and revolted from their allegiance to him, Jer 17:13. He speaks it to God, as subscribing both to the certainty and to the equity of it: O Lord! the hope of those in Israel that adhere to thee, all that forsake thee shall be ashamed. They must of necessity be so, for they forsake thee for lying vanities, which will deceive them and make them ashamed. They will be ashamed, for they shame themselves. They will justly be put to shame, for they have forsaken him who alone can keep them in countenance when troubles come. Let them be ashamed (so some read it); and so it is a pious imprecation of the wrath of God upon them, or a petition for his grace, to make them penitently ashamed. "Those that depart from me, from the word of God which I have preached, do in effect depart from God;" as those that return to God are said to return to the prophet, Jer 15:19. Those that depart from thee (so some read it) shall be written in the earth. They shall soon be blotted out, as that is which is written in the dust. They shall be trampled upon and exposed to contempt. They belong to the earth, and shall be numbered among earthly people, who lay up their treasure on earth and whose names are not written in heaven. And they deserve to be thus written with the fools in Israel, that their folly may be made manifest unto all, because they have forsaken the Lord, the fountain of living waters (that is, spring waters), and that for broken cisterns. Note, God is to all that are his a fountain of living waters. There is a fulness of comfort in him, an over-flowing ever-flowing fulness, like that of a fountain; it is always fresh, and clear, and clean, like spring water, while the pleasures of sin are puddle-waters. They are free to it; it is not a fountain sealed. They deserve therefore to be condemned, as Adam, to red earth, to which by the corruption of their nature they are allied, because they have forsaken the garden of the Lord, which is so well-watered. Those that depart from God are written in the earth.
III. He prays to God for healing saving mercy for himself. "If the case of those that depart from God be so miserable, let me always draw nigh to him (Psa 73:27, Psa 73:28), and, in order to do that, Lord, heal me, and save me, Jer 17:14. Heal my backslidings, my bent to backslide, and save me from being carried away by the strength of the stream to forsake thee." He was wounded in spirit with grief upon many accounts. "Lord, heal me with thy comforts, and make me easy." He was continually exposed to the malice of unreasonable men. "Lord, save me from them, and let me not fall into their wicked hands. Heal me, that is, sanctify me by thy grace; save me, that is, bring me to thy glory." All that shall be saved hereafter are sanctified now; unless the disease of sin be purged out the soul cannot live. To enforce this petition he pleads, 1. The firm belief he had of God's power: Heal thou me, and then I shall be healed; the cure will certainly be wrought if thou undertake it; it will be a thorough cure and not a palliative one. Those that come to God to be healed ought to be abundantly satisfied in the all-sufficiency of their physician. Save me, and then I shall certainly be saved, be my dangers and enemies ever so threatening. If God hold us up, we shall live; if he protect us, we shall be safe. 2. The sincere regard he had to God's glory: "For thou art my praise, and for that reason I desire to be healed and saved, that I may live and praise thee, Psa 119:175. Thou art he whom I praise, and the praise due to thee I never gave to another. Thou art he whom I glory in, and boast of, for on thee do I depend. Thou art he that furnishes me with continual matter for praise, and I have given thee the praise of the favours already bestowed upon me. Thou shalt be my praise" (so some read it); "heal me, and save me, and thou shalt have the glory of it. My praise shall be continually of thee," Psa 71:6; Psa 79:13.
IV. He complains of the infidelity and daring impiety of the people to whom he preached. It greatly troubled him, and he shows before God this trouble, as the servant that had slights put upon him by the guests he was sent to invite came and showed his Lord these things. He had faithfully delivered God's message to them; and what answer has he to return to him that sent him? Behold, they say unto me, Where is the word of the Lord? Let it come now, Jer 17:15, Isa 5:19. They bantered the prophet, and made a jest of that which he delivered with the greatest seriousness. 1. They denied the truth of what he said: "If that be the word of the Lord which thou speakest to us, where is it? Why is it not fulfilled?" Thus the patience of God was impudently abused as a ground to question his veracity. 2. They defied the terror of what he said. "Let God Almighty do his worst; let all he has said come to pass; we shall do well enough; the lion is not so fierce as he is painted," Amo 5:18. "Lord, to what purpose is it to speak to men that will neither believe nor fear?"
V. He appeals to God concerning his faithful discharge of the duty to which he was called, Jer 17:16. The people did all they could to make him weary of his work, to exasperate him and make him uneasy, and to tempt him to prevaricate and alter his message for fear of displeasing them; but, "Lord," says he, "thou knowest I have not yielded to them." 1. He continued constant to his work. His office, instead of being his credit and protection, exposed him to reproach, contempt, and injury. "Yet," says he, "I have not hastened from being a pastor after thee; I have not left my work, nor sued for a discharge or a quietus." Prophets were pastors to the people, to feed them with the good word of God; but they were to be pastors after God, and all ministers must be so, according to his heart (Jer 3:15), to follow him and the directions and instructions he gives. Such a pastor Jeremiah was; and, though he met with as much difficulty and discouragement as ever any man did, yet he did not fly off as Jonah did, nor desire to be excused from going any more on God's errands. Note, Those that are employed for God, though their success answer nor their expectations, must not therefore throw up their commission. but continue to follow God, though the storm be in their faces. 2. He kept up his affection to the people. Though they were very abusive to him, he was compassionate to them: I have not desired the woeful day. The day of the accomplishment of his prophecies would be a woeful day indeed to Jerusalem, and therefore he deprecated it, and wished it might never come, though, as to himself, it would be the avenging of him upon his persecutors and the proving of him a true prophet (which they had questioned, Jer 17:15), and upon those accounts he might be tempted to desire it. Note, God does not, and therefore ministers must not, desire the death of sinners, but rather that they may turn and live. Though we warn of the woeful day, we must not wish for it, but rather weep because of it, as Jeremiah did. 3. He kept closely to his instructions. Though he might have curried favour with the people, or at least have avoided their displeasure, if he had not been so sharp in his reproofs and severe in his threatenings, yet he would deliver his message faithfully; and that he had done so was a comfort to him. "Lord, thou knowest that that which came out of my lips was right before thee; it exactly agreed with what I received from thee, and therefore thou art reflected upon in their quarrelling with me." Note, If what we say and do be right before God, we may easily despise the reproaches and censures of men. It is a small thing to be judged of their judgment.
VI. He humbly begs of God that he would own him, and protect him, and carry him on cheerfully in that work to which God had so plainly called him and to which he had so sincerely devoted himself. Two things he here desires: - 1. That he might have comfort in serving the God that sent him (Jer 17:17): Be not thou a terror to me. Surely more is implied than is expressed. "Be thou a comfort to me, and let thy favour rejoice my heart and encourage me, when my enemies do all they can to terrify me and either to drive me from my work or to make me drive on heavily in it." Note, The best have that in them which might justly make God a terror to them, as he was for some time to Job (Job 6:4), to Asaph (Psa 77:3), to Heman, Psa 88:15. And this is that which good men, knowing the terrors of the Lord, dread and deprecate more than any thing; nay, whatever frightful accidents may befal them, or how formidable soever their enemies may appear to them, they can do well enough so long as God is not a terror to them. He pleads, "Thou art my hope; and then nothing else is my fear, no, not in the day of evil, when it is most threatening, most pressing. My dependence is upon thee; and therefore be not a terror to me." Note, Those that by faith make God their confidence shall have him for their comfort in the worst of times, if it be not their own fault: if we make him our trust, we shall not find him our terror. 2. That he might have courage in dealing with the people to whom he was sent, Jer 17:18. Those persecuted him who should have entertained and encouraged him. "Lord," says he, "let them be confounded (let them be overpowered by the convictions of the word and made ashamed of their obstinacy, or else let the judgments threatened be at length executed upon them), but let not me confounded, let not me be terrified by their menaces, so as to betray my trust." Note, God's ministers have work to do which they need not be either ashamed or afraid to go on in, but they do need to be helped by the divine grace to go on in it without shame or fear. Jeremiah had not desired the woeful day upon his country in general; but as to his persecutors, in a just and holy indignation at their malice, he prays, Bring upon them the day of evil, in hope that the bringing of it upon them might prevent the bringing of it upon the country; if they were taken away, the people would be better; "therefore destroy them with a double destruction; let them be utterly destroyed, root and branch, and let the prospect of that destruction be their present confusion." This the prophet prays, not at all that he might be avenged, nor so much that he might be eased, but that the Lord may be known by the judgments which he executes.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–18. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 18.) Let those who pursue me be put to shame, while I am not put to shame. Let them fear, while I do not fear. Bring upon them the day of affliction, and crush them with double contrition. The Prophet curses against them, who reproach him with the word of the Lord, and say: Where is the word of the Lord? Let it come, that those who pursue him may be put to shame and may be ashamed and may return to salvation, so that they may fear the liars and not the one who predicts the truth. And when the day of vengeance comes, it will crush them with a twofold affliction, hunger and sword.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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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 faithfully 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 that publicly demonstrates His righteousness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
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" (H954, bûwsh) and "dismayed" (H2865, châthath), 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 divine vindication. Furthermore, the verse is structured around antithetical parallelism, where Jeremiah starkly contrasts his own desired outcome (not being confounded, not being dismayed) with the fate he wishes upon his enemies (being confounded, being dismayed). This sharp contrast highlights the spiritual battle between righteousness and wickedness and the prophet's unwavering trust in God to distinguish between the two and act accordingly. The phrase "double destruction" (H4932 mishneh + H7670 shibrôwn) serves as a powerful hyperbole and idiom, intensifying the meaning of the judgment and signifying a complete, decisive, 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.
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 unwavering faithfulness to God's word. For believers today, this verse provides a profound framework for understanding how to process deep pain, injustice, and betrayal in a fallen world. While the New Testament calls us to a higher standard of love for our enemies and prayer for those who persecute us (Matthew 5:44), Jeremiah's prayer reminds us that the desire for justice is not inherently wrong; rather, it must be surrendered entirely to God. We are called to trust implicitly that God is the ultimate, righteous judge who sees all wrongs, knows all hearts, and will right every injustice in His perfect timing and according to His perfect will. This verse encourages us to bring our honest anguish, our cries for vindication, and our deepest hurts before God, relinquishing the burden of personal revenge and trusting in His sovereign justice to prevail. 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, knowing that true vindication belongs to Him alone.
Questions for Reflection
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) and leaving vengeance to God (Romans 12:19). 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 and His timing.
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, certainty, and inescapable nature of the judgment that Jeremiah is asking God to bring upon his persecutors, ensuring that their opposition to God's prophet and His word will be met with a conclusive and inescapable divine retribution. It speaks to the comprehensive nature of God's justice.
CHRIST-CENTERED FULFILLMENT
Jeremiah's impassioned plea for vindication and the "double destruction" of his persecutors finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Jeremiah, the suffering prophet, faithfully proclaiming God's unpopular truth and enduring immense opposition, profoundly foreshadows the ultimate Suffering Servant, Jesus, who endured unparalleled persecution, mockery, and injustice, even from His own people (Isaiah 53:3). Unlike Jeremiah, who prayed for his enemies' destruction, Jesus exemplified perfect love and forgiveness, praying for His persecutors' forgiveness from the cross (Luke 23:34). Yet, the divine justice that Jeremiah longed for was perfectly satisfied in Christ's atoning sacrifice on the cross, where He bore the "double destruction" of sin and death—the full wrath of God—on behalf of humanity (2 Corinthians 5:21). 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). Thus, Jeremiah's cry for justice is answered not only in Christ's redemptive work, which offers salvation to all who believe, but also in His future reign, where true vindication is achieved not only for the righteous but also through the ultimate, comprehensive defeat of all unrighteousness.