TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 18:18–23. His three-level outline is real structure in the source text, so it is rendered as structure.
The prophet here, as sometimes before, brings in his own affairs, but very much for instruction to us.
I.See here what are the common methods of the persecutors. We may see this in Jeremiah's enemies, Jer 18:18.
1.They laid their heads together to consult what they should do against him, both to be revenged on him for what he had said and to stop his mouth for the future: They said, Come and let us devise devices against Jeremiah. The enemies of God's people and ministers have been often very crafty themselves, and confederate with one another, to do them mischief. What they cannot act to the prejudice of religion separately they will try to do in concert. The wicked plots against the just. Caiaphas, and the chief priests and elders, did so against our blessed Saviour himself. The opposition which the gates of hell give to the kingdom of heaven is carried on with a great deal of cursed policy. God had said (Jer 18:11), I devise a device against you; and now, as if they resolved to be quits with him and to outwit Infinite Wisdom itself, they resolve to devise devices against God's prophet, not only against his person, but against the word he delivered to them, which they thought by their subtle management to defeat. O the prodigious madness of those that hope to disannul God's counsel!
2.Herein they pretended a mighty zeal for the church, which, they suggested, was in danger if Jeremiah was tolerated to preach as he did: "Come," say they, "let us silence and crush him, for the law shall not perish from the priest; the law of truth is in their mouths (Mal 2:6) and there we will seek it; the administration of ordinances according to the law is in their hands, and neither the one nor the other shall be wrested from them. Counsel shall not perish from the wise; the administration of public affairs shall always be lodged with the privy-counsellors and ministers of state, to whom it belongs; nor shall the word perish from the prophets" - they mean those of their own choosing, who prophesied to them smooth things, and flattered them with visions of peace. Two things they insinuated: - (1.) That Jeremiah could not be himself a true prophet, but was a pretender and a usurper, because he neither was commissioned by the priests, nor concurred with the other prophets, whose authority therefore will be despised if he be suffered to go on. "If Jeremiah be regarded as an oracle, farewell the reputation of our priests, our wise men, and prophets; but that must be supported, which is reason enough why he must be suppressed." (2.) That the matter of his prophecies could not be from God, because it reflected sometimes upon the prophets and priests; he had charged them with being the ringleaders of all the mischief (Jer 5:31) and deceiving the people (Jer 14:14); he had foretold that their heart should perish, and be astonished (Jer 4:9), that the wise men should be dismayed (Jer 8:9, Jer 8:10), that the priests and prophets should be intoxicated, Jer 13:13. Now this galled them more than any thing else. Presuming upon the promise of God's presence with their priests and prophets, they could not believe that he would ever leave them. The guides of the church must needs be infallible, and therefore he who foretold their being infatuated must be condemned as a false prophet. Thus, under colour of zeal for the church, have its best friends been run down.
3.They agreed to do all they could to blast his reputation: "Come, let us smite him with the tongue, put him into an ill name, fasten a bad character upon him, represent him to some as despicable and fit to be prosecuted, to all as odious and not fit to be tolerated." This was their device, fortiter calumniari, aliquid adhaerebit - to throw the vilest calumnies at him, in hopes that some would adhere to him. to dress him up in bearskins, otherwise they could not bait him. Those who projected this, it is likely, were men of figure, whose tongue was no small slander, whose representations, though ever so false, would be credited both by princes and people, to make him obnoxious to the justice of the one and the fury of the other. The scourge of such tongues will give not only smart lashes, but deep wounds; it is a great mercy therefore to be hidden from it, Job 5:21.
4.To set others an example, they resolved that they would not themselves regard any thing he said, though it appeared ever so weighty and ever so well confirmed as a message from God: Let us not give heed to any of his words; for, right or wrong, they will look upon them to be his words, and not the words of God. What good can be done with those who hear the word of God with a resolution not to heed it or believe it? Nay,
5.That they may effectually silence him, they resolve to be the death of him (Jer 18:23): All their counsel against me is to slay me. They hunt for the precious life; and a precious life indeed it was that they hunted for. Long was this Jerusalem's wretched character, Thou that killedst many of the prophets, and wouldst have killed them all.
II.See here what is the common relief of the persecuted.
This we may see in the course that Jeremiah took when he met with this hard usage. He immediately applied to his God by prayer, and so gave himself ease.
1.He referred himself and his cause to God's cognizance, Jer 18:19. They would not regard a word he said, would not admit his complaints, nor take any notice of his grievances; but, Lord (says he), do thou give heed to me. It is matter of comfort to faithful ministers that, if men will not give heed to their praying. He appeals to God as an impartial Judge, that will hear both sides, as every judge ought to do. "Do not only give heed to me, but hearken to the voice of those that contend with me; hear what they have to say against me and for themselves, and then make it to appear that thou sittest in the throne, judging right. Hear the voice of my contenders, how noisy and clamorous they are, how false and malicious all they say is, and let them be judged out of their own mouth; cause their own tongues to fall upon them."
2.He complains of their base ingratitude to him (Jer 18:20): "Shall evil be recompensed for good, and shall it go unpunished? Wilt not thou recompense me good for that evil?" Sa2 16:12. To render good for good is human, evil for evil is brutish, good for evil is Christian, but evil for good is devilish; it is so very absurd and wicked a thing that we cannot think but God will avenge it. See how great the evil was that they did against him: They have dug a pit for my soul; they aimed to take away his life (no less would satisfy them), and that not in a generous way, by an open assault, against which he might have an opportunity of defending himself, but in a base, cowardly, clandestine way: they dug pits for him, which there was no fence against, Psa 119:85. But see how great the good was which he had done for them: Remember that I stood before thee to speak good for them; he had been an intercessor with God for them, had used his interest in heaven on their behalf, which was the greatest kindness they could expect from one of his character. He is a prophet and he shall pray for thee, Gen 20:7. Moses often did this for Israel, and yet they quarrelled with him, and sometimes spoke of stoning him. He did them this kindness when they were in imminent danger of destruction and most needed it. They had themselves provoked God's wrath against them, and it was ready to break in upon them, but he stood in the gap (as Moses, Psa 106:23) and turned away that wrath. Now,
(1.)This was very base in them. Call a man ungrateful and you can call him no worse. But it was not strange that those who had forgotten their God did not know their best friends.
(2.)It was very grievous to him, as the like was to David. Psa 35:13; Psa 109:4, For my love they are my adversaries. Thus disingenuously do sinners deal with the great intercessor, crucifying him afresh, and speaking against him on earth, while his blood is speaking for them in heaven. See Joh 10:32. But,
(3.)It was a comfort to the prophet that, when they were so spiteful against him, he had the testimony of his conscience for him that he had done his duty to them; and the same will be our rejoicing in such a day of evil. The blood-thirsty hate the upright, but the just seek his soul, Pro 29:10.
3.He imprecates the judgments of God upon them, not from a revengeful disposition, but in a prophetical indignation against their horrid wickedness, Jer 18:21-23. He prays, (1.) That their families might be starved for want of bread: "Deliver up the children to the famine, to the famine in the country for want of rain, and that in the city through the straitness of the siege. Thus let this iniquity of the fathers be visited upon the children." (2.) That they might be cut off by the sword of war, which, whatever it was in the enemy's hand, would be, in God's hand, a sword of justice: "Pour them out (so the word is) by the hands of the sword; let their blood be shed as profusely as water, that their wives may be left childless and widows, their husbands being taken away by death" (some think that the prophet refers to pestilence); let their young men, that are the strength of this generation and the hope of the next, be slain by the sword in battle. (3.) That the terrors and desolations of war might seize them suddenly and by surprise, that thus their punishment might answer to their sin (Jer 18:22): "Let a cry be heard from their houses, loud shrieks, when thou shalt bring a troop of the Chaldeans suddenly upon them, to seize them and all they have, to make them prisoners and their estates a prey;" for thus they would have done by Jeremiah; they aimed to ruin him at once ere he was aware: "They have dug a pit for me, as for a wild beast, and have hid snares for me, as for some ravenous noxious fowl." Note, Those that think to ensnare others will justly be themselves ensnared in an evil time. (4.) That they might be dealt with according to the desert of this sin, which was without excuse: "Forgive not their iniquity, neither blot out their sin from thy sight; that is, let them not escape the just punishment of it; let them lie under all the miseries of those whose sins are unpardoned." (5.) That God's wrath against them might be their ruin: Let them be overthrown before thee. This intimates that justice was in pursuit of them, that they endeavoured to make their escape from it, but in vain; "they shall be made to stumble in their flight, and being overthrown they will certainly be overtaken." And then, Lord, in the time of thy anger, do to them (he does not say what he would have done to them, but) do to them as thou thinkest fit, as thou usest to do with those whom thou art angry with - deal thus with them. Now this is not written for our imitation. Jeremiah was a prophet, and by the impulse of the spirit of prophecy, in the foresight of the ruin certainly coming upon his persecutors, might pray such prayers as we may not; and, if we think by this example to justify ourselves in such imprecations, we know not what manner of spirit we are of; our Master has taught us, by his precept and pattern, to bless those that curse us and pray for those that despitefully use us. Yet it is written for our instruction, and is of use to teach us, [1.] That those who have forfeited the benefit of the prayers of God's prophets for them may justly expect to have their prayers against them. [2.] That persecution is a sin that fills the measure of a people's iniquity very fast, and will bring as sure and sore a destruction upon them as any thing. [3.] Those who will not be won upon by the kindness of God and his prophets will certainly at length feel the just resentments of both.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 19 and following) Attend, O Lord, to me: and hear the voice of my adversaries. Is evil repaid for good, because they have dug a pit for my soul? Remember that I stood in your presence, to speak good for them, and to turn away your wrath from them. Therefore, let their children become a byword, and let them be led into the hands of the sword. May their wives be without children and widows, and may their husbands be killed by death, may their young men be pierced by the sword in battle, may the cry be heard from their houses. Indeed, these things were suffered by the people of Judah under the type of the Savior, which were subsequently fulfilled more fully and perfectly in Christ. And after the coming of the Babylonians, they were devastated. But they were completely fulfilled in Christ, and after the city was destroyed by the Roman sword, they were put to death, not because of idolatry, which was not present at that time, but because of the killing of the Son of God, when the whole people cried out together: Take him away, take him away; we have no king but Caesar (John 19:15). And their curse is a complete eternal damnation; His blood is upon us, and upon our children (Matthew 27:25). For they dug a pit for Christ, and said: Let us remove him from the land of the living (Isaiah 53:8). He showed them such great mercy, that while standing in the presence of the Father, he spoke good things for them, to turn away his anger from them, even saying on the cross: Father, forgive them; for they do not know what they are doing (Luke 23:34). We hasten through the obscure, in order to dwell in the clearer things, by no means interpreting the delusions of certain individuals or the captivity of the celestial Jerusalem, but rather pursuing a clear history and a most evident prophecy, with every confidence in words and meanings.
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Summary
Jeremiah 18:21 presents a chilling imprecatory prayer from the prophet Jeremiah, calling upon God to unleash severe judgments—famine, death by sword, and widespread bereavement—upon those who relentlessly plotted against him and defiantly rejected the divine word he faithfully delivered. This verse is a stark and agonizing expression of the prophet's profound distress and a fervent appeal for God's righteous justice to prevail against unrepentant rebellion and active malice directed at His messenger and His truth.
Context
Literary Context
This verse is situated within a pivotal and highly confrontational section of Jeremiah's prophecy (Jeremiah 18-20), immediately following the powerful analogy of the potter and the clay. In Jeremiah 18:1-12, God illustrates His sovereign right to shape, build up, or tear down nations based on their responsiveness to His word. He warns Judah that their persistent rebellion, despite His gracious warnings, will lead to their destruction. The people's defiant response, "We will walk after our own devices, and we will every one do the imagination of his evil heart" (Jeremiah 18:12), seals their fate. The imprecation in Jeremiah 18:21 is a direct and agonizing response to the people's subsequent plot against Jeremiah himself, where they conspire to destroy his prophetic influence and even his life, saying, "Come, and let us devise devices against Jeremiah... come, and let us smite him with the tongue, and let us not give heed to any of his words" (Jeremiah 18:18). Jeremiah's prayer is thus a raw cry for divine justice in the face of both national apostasy and intensely personal betrayal.
Historical & Cultural Context
Jeremiah prophesied during the tumultuous late 7th and early 6th centuries BCE, a period marked by the decline of Assyrian power and the relentless rise of the Neo-Babylonian Empire. Judah, caught between these shifting geopolitical forces, faced repeated invasions and ultimately, the devastating Babylonian exile. The judgments invoked in Jeremiah 18:21—famine, death by sword, and the widespread devastation of families—were not merely abstract threats but common and terrifying realities of warfare and siege in the ancient Near East. Furthermore, these specific calamities were explicitly outlined as covenant curses in Mosaic Law, promised to Israel for their disobedience and idolatry (e.g., Deuteronomy 28:15-68). Jeremiah's prayer, while intensely personal, also reflects the broader cultural and theological understanding of divine justice prevalent in Israel, where societal sin brought about national calamity. Imprecatory prayers were a recognized and legitimate form of appeal to God for vindication when human justice failed, deeply rooted in the belief that Yahweh is righteous and will ultimately punish wickedness and defend His faithful servants.
Key Themes
Jeremiah 18:21 powerfully contributes to several overarching themes woven throughout the book of Jeremiah. Firstly, it underscores the severity of divine judgment against persistent sin and rebellion. The graphic depiction of suffering highlights the ultimate and inescapable consequences of rejecting God's word and persecuting His messengers, reinforcing the theme that God's patience has limits and His warnings are not idle threats. Secondly, this verse vividly exemplifies the prophet's burden and suffering, revealing the deep emotional and spiritual agony Jeremiah endured as he faithfully delivered unpopular messages and faced intense personal opposition, even death threats, for his unwavering obedience. His imprecation is not merely a cry for personal vengeance but a fervent appeal for God's righteousness to be upheld and for His holy name to be vindicated against those who scorned His authority. Thirdly, the verse points to the inevitability of covenant curses when the covenant people stubbornly refuse to repent, demonstrating that God is faithful to His warnings as much as to His promises. This passage also subtly highlights the justice of God, affirming that He will not allow unrighteousness to go unpunished indefinitely, particularly when it involves active opposition to His divine will and His chosen instruments.
Exposition and Analysis
Key Word Analysis
This primitive root means "to give," but with a broad latitude of application, including "to put," "to make," "to appoint," and critically here, "to deliver (up)." In this context, it signifies a complete surrender or handing over of the children to the devastating power of famine. It implies a divine act of relinquishment, where God, in His judgment, withdraws His protective hand and allows the natural, and divinely ordained, consequences of their rebellion to unfold.
Literally meaning "hand," this primitive word is used with immense variety, both literally and figuratively. Here, in the phrase "by the force of the sword," yâd denotes "power," "means," "dominion," or "agency." It emphasizes that the sword is not just present, but it is the active instrument, empowered to inflict deadly harm. The "hand of the sword" powerfully conveys the instrument's destructive capability and the inescapable nature of the impending violence, suggesting a relentless, unstoppable assault.
Derived from a root meaning "drought" or "to lay waste," chereb refers to a cutting instrument, specifically a "sword," "knife," or "dagger." It is consistently associated with destruction, warfare, and divine judgment throughout the Old Testament. In this verse, it represents violent death in battle, a common and terrifying instrument of God's wrath against rebellious nations and individuals, signifying total annihilation and the means by which lives are summarily cut short.
Verse Breakdown
"Therefore deliver up their children to the famine,"
This clause immediately establishes the severe and comprehensive nature of the impending judgment. The "Therefore" links this consequence directly to the preceding actions of the people: their stubborn refusal to repent and their malicious plot against Jeremiah. The "children" are singled out first, highlighting the devastating impact of famine, which often disproportionately affects the most vulnerable and innocent, signifying a complete breakdown of societal well-being and divine provision. This is a plea for God to remove His sustaining hand and allow the natural, yet divinely orchestrated, consequence of a besieged city or a land under divine curse to take hold.
"and pour out their [blood] by the force of the sword;"
This vivid and violent imagery calls for the widespread shedding of blood, signifying mass death through military conflict. "Pour out" (H5064, nâgar) suggests an abundant, unrestrained flow, emphasizing the sheer volume of lives lost. The phrase "by the force of the sword" (H3027, yâd H2719, chereb) underscores the effectiveness and brutal agency of the instrument of death, implying a relentless and inescapable slaughter that leaves no room for escape.
"and let their wives be bereaved of their children, and [be] widows;"
The focus shifts to the profound suffering of the women, who will endure the double grief of losing both their children and their husbands. "Bereaved of their children" (H7909, shakkûwl) emphasizes the unique and agonizing pain of maternal loss, while "widows" (H490, ʼalmânâh) signifies the loss of protection, provision, and social standing in ancient patriarchal society. This clause highlights the comprehensive societal breakdown and profound personal tragedy resulting from the judgment, extending the pain beyond death to the survivors.
"and let their men be put to death;"
This is a direct and blunt request for the death of the adult male population. "Put to death" (H2026, hârag H4194, mâveth) signifies a complete and decisive end to their lives, likely through execution or general slaughter, ensuring that no active resistance or continuation of their rebellious lineage remains. This targets the core of the community's strength and leadership.
"[let] their young men [be] slain by the sword in battle."
This final clause specifically targets the "young men" (H970, bâchûwr), who represent the prime fighting force and the future generation of the nation. Their eradication "by the sword in battle" (H2719, chereb H4421, milchâmâh) emphasizes the military defeat and the complete decimation of the nation's strength and hope for the future, leaving no one to carry on their wicked ways and ensuring the total collapse of the society.
Literary Devices
Jeremiah 18:21 employs several powerful literary devices to convey the prophet's anguish and the severity of the impending divine judgment. The most prominent is Imprecation, where Jeremiah utters a curse or prayer for divine judgment upon his enemies. This is not a personal vendetta but a prophetic act, appealing to God's justice against those who defy Him and persecute His messenger. The verse also utilizes stark Imagery of suffering and death—famine, blood poured out, bereaved wives, slain men and young men—to evoke a visceral sense of the horror and totality of the destruction. Parallelism is evident in the repeated structure of clauses detailing different forms of death and loss for various segments of the population (children, wives, men, young men), which amplifies the comprehensive and inescapable nature of the judgment. Furthermore, there is an element of Hyperbole in the cumulative effect of these curses, emphasizing the absolute devastation sought, though such outcomes were tragically common in ancient warfare. Finally, Metonymy is present in "pour out their blood," where "blood" stands in for "life," signifying the complete taking of life and the violent end of existence.
Theological and Thematic Connections
Jeremiah 18:21, though jarring to modern sensibilities, is profoundly theological. It underscores the biblical truth that God is a God of justice who will not indefinitely tolerate unrepentant sin, especially when it involves active rebellion against His revealed will and the persecution of His faithful messengers. This imprecation reflects the prophet's deep agony over the people's hardened hearts and his fervent desire for God's righteousness to be vindicated in the face of flagrant wickedness. It reminds us that while God is merciful and long-suffering, His justice is also an intrinsic part of His character, and there are grave consequences for those who persistently reject His warnings and actively oppose His purposes. The severity of the judgment reflects the gravity of the sin—not merely disobedience, but a deliberate and malicious plot against the very word of God embodied in His prophet.
Reflection and Application
This passage challenges contemporary believers to grapple with the multifaceted nature of God's character, encompassing both boundless love and unwavering justice. While the New Testament calls us to a higher ethic of loving our enemies and praying for those who persecute us, understanding Jeremiah's imprecation helps us appreciate the righteous indignation against sin that is also part of God's nature. It compels us to recognize the profound seriousness of rejecting God's word and harming His servants. For those who suffer injustice, this verse can be a reminder that God sees and hears, and He is the ultimate arbiter of justice, even if His timing and methods differ from our immediate desires. It also serves as a sober warning that persistent rebellion against divine truth carries severe consequences, urging us to humble ourselves, repent, and cling to God's mercy rather than presuming upon His patience. It calls us to examine our own hearts for any resistance to God's word or malice towards His messengers, knowing that such attitudes invite divine displeasure.
Questions for Reflection
FAQ
Is this verse advocating for personal vengeance or violence by believers?
No, this verse is not advocating for personal vengeance or violence by believers. It is an example of an imprecatory prayer uttered by a prophet under the Old Covenant, appealing to God's divine justice. Jeremiah, as God's appointed messenger, was experiencing severe persecution and betrayal, and his prayer is a cry for God to vindicate His own name and word against those who were actively opposing Him. In the New Testament, believers are explicitly commanded to "love your enemies and pray for those who persecute you" (Matthew 5:44), and to "repay no one evil for evil" but to "leave it to the wrath of God" (Romans 12:17-19). Jeremiah's prayer highlights God's ultimate sovereignty as judge, not a call for human retribution.
How do imprecatory prayers in the Old Testament fit into Christian ethics today?
Imprecatory prayers, while jarring to modern sensibilities, serve several crucial purposes within the biblical narrative and theology. They express a deep longing for God's righteousness to prevail, a recognition of His role as the ultimate judge, and an appeal for justice when human systems fail. For Christians today, they remind us of the seriousness of sin and God's unwavering commitment to justice. However, under the New Covenant, the focus shifts from calling down judgment on enemies to seeking their repentance and salvation, reflecting the redemptive work of Christ. We are called to imitate Christ, who prayed for His persecutors (Luke 23:34). While we may express righteous indignation at injustice and pray for God's justice to be done, our prayers for those who oppose God or us should primarily be for their conversion or for God's perfect justice to be enacted in His own timing, rather than for their destruction.
Christ-Centered Fulfillment
Jeremiah 18:21, with its stark portrayal of divine judgment against rebellion and persecution, finds its ultimate Christ-centered fulfillment not in the destruction of enemies, but in the Lamb of God who absorbed the full force of God's wrath. The curses of famine, sword, and death, which were the just consequences for sin and covenant breaking, were borne by Jesus Christ on the cross. He became "a curse for us" (Galatians 3:13), taking upon Himself the very judgment that humanity deserved. In His suffering, particularly His agony and death, Jesus experienced the ultimate "bereavement" and "slaying" so that those who believe in Him might be spared from the devastating judgments described in Jeremiah. The "blood poured out" is transformed from a symbol of divine wrath to the precious blood of Christ, which cleanses from all sin (1 John 1:7). Therefore, while Jeremiah's prayer reflects a righteous desire for justice against those who rejected God's word, Christ's work on the cross demonstrates God's perfect justice and boundless mercy converging, offering salvation to those who were once His enemies by bearing their judgment Himself (Romans 5:8). The New Testament call to love enemies (Matthew 5:44) is rooted in this Christ-centered reality: because God, in Christ, has dealt with the ultimate enemy—sin and death—we are freed to extend grace and seek the reconciliation of others, rather than their condemnation.