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Commentary on Jeremiah 18 verses 18–23
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.
(Vers. 22, 23.) For he brings upon them suddenly a robber, because they dug a pit to capture me, and hid snares for my feet. But you, Lord, know all their counsel against me to bring about my death. Do not forgive their iniquity, and let not their sin be blotted out from your sight. Let them be overthrown (or let them stumble) before you; in the time of your anger, deal with them (or do to them). If we understand this from Jeremiah, let us refer the sudden robber to Nebuchadnezzar; if we understand it from the Savior, which is both truer and better, let us refer it to the Roman army. And so that the sentence of God may not seem unjust, he explains what they did against the Son of God, Christ, and what they suffered. But what he concludes, that you may not show favor to their wickedness, and their sin may not be blotted out from your presence, is by no means contrary to the previous sentence, in which he intercedes for the people to the Father; but after the time for repentance has passed, and they persist in their wickedness, the people and the elders are punished not so much for themselves as for others, so that their unavenged sin may not harm others by example. And what he brings forward: That those who stumble, or fall, in your sight, are similar to that of Isaiah and the Apostle Peter. And you will not stumble like on a stone of offense, and a rock of scandal (Isaiah VIII, 14; I Peter II, 8). The Prophet also mentions this in the Psalms: The stone which the builders rejected has become the cornerstone. This has been done by the Lord (Psalm CXVII, 22).
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SUMMARY
Jeremiah 18:22 captures the prophet Jeremiah's anguished imprecation against those who maliciously conspired against him. It vividly portrays his deep personal suffering due to their treachery, while simultaneously articulating a prophetic plea for God's sudden and overwhelming judgment to fall upon his persecutors. The verse underscores the principle of divine retribution, where the deceitful schemes of the wicked are turned back upon themselves, affirming Jeremiah's unwavering trust in God's justice amidst intense betrayal.
CONTEXT
Literary Context: This verse is deeply embedded within a highly personal and emotionally charged segment of Jeremiah's prophecy, specifically Jeremiah 18:18-23. The chapter opens with the Lord's profound object lesson of the potter and the clay in Jeremiah 18:1-12, illustrating God's sovereign right to shape nations based on their obedience or rebellion. Despite this powerful demonstration and a clear offer of repentance, Judah defiantly declared, "We will walk after our own devices, and we will every one do the imagination of his evil heart" (Jeremiah 18:12). This rejection of God's grace and Jeremiah's persistent warnings directly precipitated the malicious plot against the prophet, as described in Jeremiah 18:18. In response to this existential threat, Jeremiah 18:22 emerges as a desperate, impassioned cry for divine intervention and justice, a direct counter to the conspiracy aimed at silencing God's faithful messenger.
Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during a tumultuous and terminal phase of the Kingdom of Judah (c. 627-586 BC), marked by political instability, pervasive idolatry, and the looming threat of the Neo-Babylonian Empire. Despite Jeremiah's unwavering calls for national repentance and dire warnings of impending judgment, the people, particularly the religious and political elite in Jerusalem, largely dismissed his message. They clung to a false sense of security, believing in the inviolability of Jerusalem and the Temple. Culturally, the imagery of "digging a pit" (H3738, kârâh) or "hiding snares" (H2934, ṭâman) was a common and well-understood practice for trapping animals or, metaphorically, for ambushing enemies. This imagery vividly conveys the deliberate, insidious, and often concealed nature of the malice directed at Jeremiah. The "troop" (H1416, gᵉdûwd) would have been immediately recognized as a raiding band or an invading army, a terrifying and increasingly real prospect for Judah, foreshadowing the eventual devastating invasions by Nebuchadnezzar's forces. Jeremiah's prayer thus reflects the profound isolation and mortal danger faced by a prophet who dared to stand against the prevailing tide of national apostasy and self-deception.
Key Themes: This verse powerfully contributes to several overarching themes within the book of Jeremiah. Firstly, it highlights the profound persecution and suffering of the prophet himself, a recurring motif that casts Jeremiah as the "weeping prophet" (Jeremiah 9:1). His personal anguish and the plots against his life mirror the deep pain of God's heart over Judah's persistent sin and rebellion. Secondly, it underscores the theme of divine justice and retribution. Jeremiah's imprecatory prayer is not merely a personal desire for vengeance but a fervent appeal to God's righteous character, asserting the conviction that God will indeed bring judgment upon those who reject His word and persecute His faithful messengers. The "cry" and the "troop" serve as vivid prophetic foreshadowing of the coming Babylonian invasion, which God would orchestrate as His instrument of judgment (Jeremiah 25:9). Finally, the potent imagery of "digged a pit" and "hid snares" emphasizes the treachery and malice of the wicked, a theme frequently found in the Psalms, where the righteous are often depicted as targets of insidious plots by their enemies (Psalm 35:7).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 18:22 masterfully employs several potent literary devices to convey its message of righteous indignation and impending judgment. The most prominent is Imprecation, where Jeremiah utters a fervent prayer for divine judgment and calamity to befall his adversaries. This is not merely a personal desire for vengeance but a profound plea for God's justice to be visibly manifested against those who actively oppose His divine will and persecute His messenger. Metaphor is extensively utilized through the vivid imagery of "digged a pit" and "hid snares," which powerfully represent the insidious, concealed, and life-threatening plots devised against Jeremiah. These are not literal physical traps but rather cunning schemes and malicious machinations, highlighting the profound treachery and malevolence of his adversaries. The phrase "Let a cry be heard from their houses" employs Synecdoche, where "houses" serves as a representation for the inhabitants within, thereby emphasizing the widespread, personal, and inescapable nature of the impending judgment. Furthermore, the word "suddenly" functions as a powerful Adverbial Emphasis, underscoring the swift, unexpected, and overwhelming nature of the divine retribution that Jeremiah invokes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 18:22 profoundly illustrates the biblical principle of divine justice, where God ultimately vindicates His faithful servants and brings righteous judgment upon those who oppose His will and harm His messengers. Jeremiah's imprecatory prayer, while intense and deeply personal, reflects a foundational theological conviction that God is inherently righteous and will not allow evil to go unpunished indefinitely. It aligns seamlessly with the broader prophetic tradition that consistently warns of the inevitable consequences of persistent rebellion against God. This verse also foreshadows the ultimate triumph of God's purposes, even when His chosen instruments face severe opposition, reinforcing the theme that God is sovereign over both nations and individuals, capable of bringing about His will through both acts of mercy and decisive judgment.
REFLECTION AND APPLICATION
Jeremiah 18:22 serves as a stark and enduring reminder that faithfulness to God's truth often invites profound opposition, even from unexpected or seemingly authoritative sources. Jeremiah's deeply personal experience teaches us that speaking God's truth to power, especially when that power is entrenched in corruption or resistant to divine revelation, can lead to intense personal suffering and malicious plots. For believers today, this verse provides a sobering perspective, encouraging us to stand firm in our convictions, recognizing that persecution is a very real possibility for those who genuinely follow Christ. While the New Testament calls us to a higher standard of loving our enemies and praying for those who persecute us, Jeremiah's prayer, rooted in the Old Testament context of divine justice, assures us that God is ultimately the one who sees all hidden schemes and malicious intentions. In His perfect timing, He will bring about His righteous judgment and vindicate His people. Our enduring call is to persevere in faith, entrusting our battles, our vindication, and the ultimate resolution of all injustice to the sovereign Lord.
Questions for Reflection
FAQ
Is it appropriate for Christians to pray imprecatory prayers like Jeremiah's?
Answer: Jeremiah's prayer, like many found in the Old Testament Psalms and prophetic books, is an imprecatory prayer—a fervent plea for God to execute judgment on the wicked. While these prayers reflect a righteous indignation against evil and a deep trust in God's ultimate justice, the New Testament introduces a profound new dimension to how believers are to interact with their enemies. Jesus commanded His followers to "love your enemies and pray for those who persecute you" (Matthew 5:44). The Apostle Paul echoed this transformative teaching, stating, "Do not repay evil for evil... Leave room for God's wrath, for it is written: 'It is mine to avenge; I will repay,' says the Lord" (Romans 12:17-19). Therefore, while Christians are certainly permitted to lament injustice and earnestly desire God's ultimate justice, our primary posture towards those who wrong us should be one of prayer for their repentance, reliance on God's perfect timing for judgment, and a commitment to not take personal vengeance. Jeremiah's prayer serves as a powerful reminder that God will indeed judge evil, but it is not necessarily a prescriptive model for personal imprecation in the New Covenant era.
CHRIST-CENTERED FULFILLMENT
Jeremiah 18:22, with its poignant depiction of the prophet's suffering at the hands of those who maliciously plotted his destruction, finds its ultimate and profound Christ-centered fulfillment in the life, ministry, and passion of Jesus Christ. Just as Jeremiah faced insidious schemes and hidden traps from his own people, particularly the religious leaders of his day, so too did Jesus. The chief priests and Pharisees "took counsel together to put him to death" (John 11:53), and they relentlessly sought to "entangle him in his talk" (Matthew 22:15), perfectly mirroring the "pit" and "snares" set for Jeremiah. However, unlike Jeremiah, who prayed for a "cry" to be heard from his enemies' houses and for a "troop suddenly upon them," Jesus, even in His agonizing moments on the cross, uttered the profoundly redemptive prayer, "Father, forgive them, for they know not what they do" (Luke 23:34). This demonstrates a higher, redemptive fulfillment of God's justice, where the ultimate judgment for humanity's sin was borne by the innocent Lamb of God. By willingly enduring the depths of human treachery and suffering, Jesus provided the singular path for forgiveness and reconciliation. While judgment did eventually come upon Jerusalem in AD 70, fulfilling prophetic warnings, the primary focus of Christ's work was always redemptive. He is the ultimate Prophet, rejected and persecuted, yet through His sacrificial death, He disarmed the spiritual principalities and powers that set traps for humanity (Colossians 2:15). Thus, Jeremiah's cry for justice is ultimately answered in Christ, who both experiences the depths of human treachery and provides the pathway to divine mercy.