TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 20:14–18. His two-level outline is real structure in the source text, so it is rendered as structure.
What is the meaning of this? Does there proceed out of the same mouth blessing and cursing? Could he that said so cheerfully (Jer 20:13), Sing unto the Lord, praise you the Lord, say so passionately (Jer 20:14), Cursed be the day wherein I was born? How shall we reconcile these? What we have in these verses the prophet records, I suppose, to his own shame, as he had recorded that in the foregoing verses to God's glory. It seems to be a relation of the ferment he had been in while he was in the stocks, out of which by faith and hope he had recovered himself, rather than a new temptation which he afterwards fell into, and it should come in like that of David (Psa 31:22), I said in my haste, I am cut off; this is also implied, Psa 77:7. When grace has got the victory it is good to remember the struggles of corruption, that we may be ashamed of ourselves and our own folly, may admire the goodness of God in not taking us at our word, and may be warned by it to double our guard upon our spirits another time. See here how strong the temptation was which the prophet, by divine assistance, got the victory over, and how far he yielded to it, that we may not despair if we through the weakness of the flesh be at any time thus tempted. Let us see here,
I.What the prophet's language was in this temptation.
1.He fastened a brand of infamy upon his birthday, as Job did in a heat (Job 3:1): "Cursed be the day wherein I was born. It was an ill day to me (Jer 20:14), because it was the beginning of sorrows, and an inlet to all this misery." It is a wish that he had never been born. Judas in hell has reason to wish so (Mat 26:24), but no man on earth has reason to wish so, because he knows not but he may yet become a vessel of mercy, much less has any good man reason to wish so. Whereas some keep their birthday, at the return of the year with gladness, he will look upon his birthday as a melancholy day, and will solemnize it with sorrow, and will have it looked upon as an ominous day.
2.He wished ill to the messenger that brought his father the news of his birth, Jer 20:15. It made his father very glad to hear that he had a child born (perhaps it was his first-born), especially that it was a man-child, for then, being of the family of the priests, he might live to have the honour of serving God's altar; and yet he is ready to curse the man that brought him the tidings, when perhaps the father to whom they were brought gave him a gratuity for it. Here Mr. Gataker well observes, "That parents are often much rejoiced at the birth of their children when, if they did but foresee what misery they are born to, they would rather lament over them than rejoice in them." He is very free and very fierce in the curses he pronounces upon the messenger of his birth (Jer 20:16): "Let him be at the cities of Sodom and Gomorrah, which the Lord utterly overthrew, and repented not, did not in the least mitigate of alleviate their misery. Let him hear the cry of the invading besieging enemy in the morning, as soon as he is stirring; then let him take the alarm, and by noon let him hear their shouting for victory. And thus let him live in constant terror." 3. He is angry that the fate of the Hebrews' children in Egypt was not his, that he was not slain from the womb, that his first breath was not his last, and that he was not strangled as soon as he came into the world, Jer 20:17. He wishes the messenger of his birth had been better employed and had been his murderer; nay, that his mother of whom he was born had been, to her great misery, always with child of him, and so the womb in which he was conceived would have served, without more ado, as a grave for him to be buried in. Job intimates a near alliance and resemblance between the womb and the grave, Job 1:21. Naked came I out of my mother's womb, and naked shall I return thither. 4. He thinks his present calamities sufficient to justify these passionate wishes (Jer 20:18): "Wherefore came I forth out of the womb, where I lay hid, was not seen, was not hated, where I lay safely and knew no evil, to see all this labour and sorrow, nay to have my days consumed with shame, to be continually vexed and abused, to have my life not only spent in trouble, but wasted and worn away by trouble?"
II.What use we may make of this.
It is not recorded for our imitation, and yet we may learn good lessons from it.
1.See the vanity of human life and the vexation of spirit that attends it. If there were not another life after this, we should be tempted many a time to wish that we have never known this; for our few days here are full of trouble.
2.See the folly and absurdity of sinful passion, how unreasonably it talks when it is suffered to ramble. What nonsense is it to curse a day - to curse a messenger for the sake of his message! What a brutish barbarous thing for a child to wish his own mother had never been delivered of him! See Isa 45:10. We can easily see the folly of it in others, and should take warning thence to suppress all such intemperate heats and passions in ourselves, to stifle them at first and not to suffer these evil spirits to speak. When the heart is hot, let the tongue be bridled, Psa 39:1, Psa 39:2.
3.See the weakness even of good men, who are but men at the best. See how much those who think they stand are concerned to take heed lest they fall, and to pray daily, Father in heaven, lead us not into temptation!
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
How much dissatisfaction do we see that even the brief stages of our lives bring on us! The boy longs to be a young man. The young man counts the years when he will be older. The mature man, ungrateful for the blessing of being in the prime of life, eagerly desires the honor associated with old age. Thus, to all there comes naturally a desire for change, simply because we become dissatisfied with what we are now. Therefore, even the very things that we have wished for become wearisome to us on their enjoyment, and what we have desired to obtain we reject on its attainment. Consequently, holy people have not without reason lamented their prolonged sojourning here: David lamented it, Jeremiah lamented it, Elijah lamented it. If we can believe wise people, even those in whom the divine Spirit spoke were hastening to better things.
(Verse 14 and following) Cursed be the day in which I was born, the day in which my mother bore me, let it not be blessed. Cursed be the man (or person) who brought the news to my father, saying, 'A male child is born to you,' and made him rejoice as if with joy. Let that man be like the cities that the Lord overthrew without regret; let him hear the cry in the morning and the wailing at noonday, because he did not kill me from the womb to be my mother's grave, and her womb forever pregnant. Why did I come forth from the womb to see labor and sorrow, and that my days should be consumed in confusion? Those who consider that the souls were in heavenly things, and were precipitated from a better to a worse state, make use of this and similar testimonies, which indeed imply that it is better to dwell in heavenly things than in earthly things and to assume a body of humility: certain new things, or rather old, seeking arguments for their heresy. But we, on the other hand, reading that of the blessed Job: Cursed be the day wherein I was born; and the night in which it was said, There is a man child conceived (Job 3:3). And cursed is the man who announced to my father, saying, a boy is born to you, we fit this testimony, namely that it is better not to exist than to live in torments, according to what is written: Death is rest for a man, to whom God has closed his way (Sirach. XXII, 11). And again: Why is light given to the miserable, and life to those who are bitter of soul (Job. III, 20)? And in the Gospel we read a simple statement: It would have been better for him if he had not been born (Matthew XXVI, 24): not that there is anyone who has not been born; but that it is better not to exist than to be in a bad state. For it is one thing to not exist at all, another to exist but suffer without any respite, just as we prefer a peaceful death to a miserable life. Hence Amos refers to it as a day of darkness, a day of affliction (Amos, V). And Jacob, because he had lived in labor and distress, calls the days of his life few and evil (Gen. XLVII). And the Apostle Paul says: Who gave himself for our sins, that he might deliver us from the present evil world (Gal. I, 4). And again: Redeeming the time, because the days are evil (Ephes. V, 16). The Hebrews calculate the fifth month, when Jerusalem was captured and the Temple was destroyed, as the birth of Jeremiah, with certain and extraordinary arguments. But if they can prove this, I do not know how they can interpret the testimony of Job, unless perhaps they consider that day as a certain prefiguration and prophecy of the future destruction of the Temple. And I think that the similarity of the destroyed cities to Sodom and Gomorrah is mentioned, and every time is in mourning, so that there is a cry and a wailing in the morning and at midday. But what he brings forward: 'Whoever does not kill me in the womb, they think signifies God.' So that, he says, there would be eternal conception for me, which are all said hyperbolically. Finally, he explains the reasons why he prefers death to life, and indeed that not existing at all is better than existing badly, adding: 'Why did I come forth from the womb to see toil and sorrow, and that my days should be consumed in confusion?'
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Summary
Jeremiah 20:16 encapsulates the prophet's profound despair and the intensity of his curse upon the man who announced his birth. In the throes of suffering and persecution for his prophetic ministry, Jeremiah invokes a judgment reminiscent of the irreversible destruction of Sodom and Gomorrah, wishing upon this unnamed individual a life consumed by perpetual terror and distress, from the first light of dawn to the full heat of noon. This verse is a raw expression of human anguish under divine commission, highlighting the immense personal cost of bearing God's truth to a rebellious people.
Context
Literary Context
Jeremiah 20:16 is situated within the prophet's "Confessions," a series of deeply personal laments (Jeremiah 11-20) where he expresses his struggles, doubts, and frustrations directly to God. This particular lament, found in Jeremiah 20:7-18, immediately follows a severe episode of persecution where Pashhur, a chief priest, had Jeremiah beaten and put in stocks for his prophecy of Jerusalem's destruction. Jeremiah's anguish culminates in a curse upon the day of his birth and, specifically in this verse, upon the messenger who brought news of his birth to his father. The intensity of this curse underscores the prophet's profound psychological and spiritual torment, contrasting sharply with his initial divine call found in Jeremiah 1:4-10.
Historical & Cultural Context
Jeremiah prophesied during a tumultuous period in Judah, spanning the reigns of several kings from Josiah to Zedekiah (late 7th to early 6th century BCE). This era was marked by political instability, the rise of the Neo-Babylonian Empire, and the impending destruction of Jerusalem and the exile of its people. Culturally, the act of cursing was a serious invocation, often believed to carry real power, particularly when invoking divine judgment. The reference to "cities which the LORD overthrew, and repented not" is a direct and potent allusion to the destruction of Sodom and Gomorrah (as detailed in Genesis 19:24-25), a well-known biblical example of irreversible divine wrath due to profound wickedness. This cultural reference would have immediately conveyed the absolute finality and severity of the desired judgment.
Key Themes
This verse powerfully contributes to several overarching themes in Jeremiah. Firstly, it highlights the prophetic suffering and the immense personal burden of delivering an unpopular divine message, a recurring motif throughout the book (e.g., Jeremiah 15:10-18). Secondly, it underscores the theme of divine judgment and its irreversible nature when God's patience is exhausted, drawing a parallel to the ultimate consequences of unrepentant sin. Thirdly, the vivid imagery of constant "cry" and "shouting" emphasizes the theme of unrelenting distress and chaos, reflecting the prophet's own internal turmoil and foreshadowing the societal upheaval facing Judah. Finally, it provides a raw glimpse into the depths of human despair, even for those faithfully serving God, demonstrating that profound anguish is a real aspect of the human experience.
Exposition and Analysis
Key Word Analysis
This primitive root means "to turn about or over; by implication, to change, overturn, return, pervert." In this context, it vividly describes a complete and violent reversal or destruction, not merely a defeat but an utter obliteration, as seen in the divine judgment upon the wicked cities. It signifies a radical, transformative act of destruction, implying a reversal from a state of being to one of ruin.
This primitive root means "to sigh, i.e. breathe strongly; by implication, to be sorry, i.e. (in a favorable sense) to pity, console or (reflexively) rue; or (unfavorably) to avenge (oneself)." When applied to God, "repented not" signifies the unwavering and unchangeable nature of His decree. It implies that the judgment was final, without any subsequent change of mind, pity, or reversal, highlighting the absolute and irreversible nature of the destruction.
This term denotes "clamor, i.e. acclamation of joy or a battle-cry; especially clangor of trumpets, as an alarum." In this context, juxtaposed with "cry" (H2201, zaʻaq, a shriek or outcry), it refers to a tumultuous, alarming noise, possibly a battle cry, a shout of alarm, or a general clamor of distress and chaos. It suggests a pervasive, inescapable din of terror and calamity, far from any sound of peace or joy, indicating a state of constant upheaval.
Verse Breakdown
"And let that man be as the cities which the LORD overthrew,"
This clause initiates the curse, invoking a devastating comparison. The "man" (Hebrew, ʼîysh, H376 - the messenger who brought news of Jeremiah's birth) is wished to suffer a fate akin to the cities (Hebrew, ʻîyr, H5892 - specifically Sodom and Gomorrah, though unnamed, the allusion is clear) that God Himself (Hebrew, Yᵉhôvâh, H3068 - the LORD) destroyed. This sets the stage for a judgment of ultimate, divine origin and severity, mirroring a historical act of total annihilation.
"and repented not:"
This crucial phrase clarifies the nature of the divine overthrow. It emphasizes the absolute finality and irreversibility of the judgment. Just as God did not relent or change His mind concerning the destruction of those wicked cities, Jeremiah wishes that the judgment upon this man would be equally unalterable and without reprieve, signifying a decree from which there is no turning back.
"and let him hear the cry in the morning,"
This part of the curse shifts to the experience of the cursed man, focusing on constant auditory torment. "The cry" (Hebrew, zaʻaq, H2201) often denotes a cry of distress, anguish, or an appeal for help. To hear it "in the morning" (Hebrew, bôqer, H1242 - dawn, the start of the day) signifies that his torment would begin immediately upon waking, pervading the start of each day with sounds of alarm and sorrow.
"and the shouting at noontide;"
This continues the auditory torment, extending it throughout the day. "The shouting" (Hebrew, tᵉrûwʻâh, H8643) can mean a battle cry, an alarm, or a tumultuous noise. To hear it "at noontide" (Hebrew, ʻêth tsôhar, H6256 H6672 - the time of midday, the brightest and busiest part of the day) suggests that there would be no respite, no moment of peace or quiet, but a continuous, overwhelming presence of dread and chaos, a ceaseless din of calamity.
Literary Devices
Jeremiah 20:16 is rich in literary devices that amplify the prophet's despair and the severity of his curse. The primary device is Simile, as Jeremiah wishes the man to "be as the cities which the LORD overthrew," drawing a direct comparison to a well-known historical event of divine judgment. This simile is powerfully enhanced by Allusion to the destruction of Sodom and Gomorrah (Genesis 19), a reference that would have been immediately understood by Jeremiah's audience as the epitome of irreversible divine wrath. The phrase "repented not" emphasizes the Finality of this judgment, underscoring God's unwavering resolve in such instances. Furthermore, the vivid Imagery of "the cry in the morning, and the shouting at noontide" creates a powerful sensory experience of perpetual terror and distress, illustrating a life devoid of peace. This use of Merism (morning and noontide representing the entire day) highlights the ceaseless nature of the torment. The entire verse can also be seen as an expression of Hyperbole, as Jeremiah's extreme language reflects the depth of his emotional agony and the intensity of his desire for retribution against those who caused him suffering.
Theological and Thematic Connections
Jeremiah 20:16, while a stark expression of human anguish, offers profound theological insights into the nature of divine judgment and the reality of suffering in prophetic ministry. The reference to God overthrowing cities "and repented not" underscores God's absolute sovereignty and the unchangeable nature of His righteous decrees when judgment is final. This is not a capricious God, but one whose justice, once fully executed, is complete and without reversal. The prophet's lament also highlights the immense burden and personal cost of faithfulness, revealing that even those called by God can experience profound despair and wish for an end to their suffering, a reality that resonates throughout biblical narratives of righteous individuals facing opposition.
Reflection and Application
Jeremiah's raw and deeply human lament in Jeremiah 20:16 offers a poignant reminder that even the most faithful servants of God are not immune to profound suffering, despair, and the temptation to express extreme emotions. This verse validates the reality of human pain and the desperate cries that can arise from a heart overwhelmed by opposition and the burden of God's calling. It challenges us to acknowledge the difficult, often unseen, costs of obedience and faithfulness in a world hostile to divine truth. While Jeremiah's curse is extreme and not a model for personal vengeance, it serves as a powerful testament to the intensity of his anguish and the severity of the judgment he knew awaited a rebellious people. For believers today, it encourages empathy for those who suffer for their faith and a deeper appreciation for the steadfastness required to walk with God through trials, understanding that God hears even our most desperate cries and remains sovereign amidst our deepest struggles.
Questions for Reflection
FAQ
Why does Jeremiah utter such a harsh curse, even wishing destruction on the messenger of his birth?
Jeremiah's curse in Jeremiah 20:16 stems from the depths of his profound despair and anguish, often referred to as one of his "confessions." Immediately prior to this, he had been beaten and put in stocks by Pashhur the priest for prophesying God's judgment. This physical and emotional torment, coupled with the rejection of his prophetic message and the immense personal cost of his calling (as seen in Jeremiah 15:10), led him to a breaking point. His curse is not a model for personal vengeance, but rather a raw, unvarnished expression of a human being overwhelmed by suffering and wishing he had never been born to endure such pain. It highlights the immense psychological burden of being God's prophet in a rebellious age, where speaking truth brought only persecution.
What is the significance of the phrase "the cities which the LORD overthrew, and repented not"?
This phrase is a direct and powerful allusion to the destruction of Sodom and Gomorrah, as narrated in Genesis 19:24-25. The significance lies in two key aspects: First, it invokes the most well-known biblical example of absolute, irreversible divine judgment due to profound wickedness. Jeremiah is wishing upon the unnamed man a fate of utter desolation and finality. Second, the phrase "repented not" (Hebrew: lo' nicham) when referring to God's action, emphasizes the unchangeable and unwavering nature of this particular judgment. It signifies that there was no turning back, no change of mind, and no reversal of the decreed destruction. This highlights God's justice, which, once fully executed in such cases, is complete and without reprieve, a concept also seen in Numbers 23:19.
Christ-Centered Fulfillment
While Jeremiah's lament in Jeremiah 20:16 expresses a desire for judgment and a profound personal anguish, it ultimately points to Christ in several profound ways. Jeremiah, the "weeping prophet," embodies the suffering servant motif, foreshadowing Jesus, who also experienced immense rejection and suffering for proclaiming God's truth (as seen in Isaiah 53:3). The irreversible judgment wished upon the unnamed man in Jeremiah's curse finds its ultimate fulfillment not in human vengeance, but in the divine justice executed at the cross. There, the "cities which the LORD overthrew, and repented not" find their parallel in the just wrath of God against sin, which Jesus willingly bore, becoming the ultimate recipient of God's judgment so that humanity might be spared (as highlighted in 2 Corinthians 5:21). Furthermore, the "cry in the morning, and the shouting at noontide" that Jeremiah wishes upon his tormentor can be seen as a dark reflection of the constant spiritual battle and distress that Jesus faced, culminating in His own cries of anguish on the cross (e.g., Matthew 27:46). Yet, unlike the unredeemed judgment Jeremiah invokes, Christ's suffering leads to resurrection and the promise of ultimate peace, transforming the lament of despair into a victorious shout of salvation (as prophesied in Psalm 118:24 and fulfilled in John 16:33). Thus, Christ fulfills the prophetic suffering and transforms the curse of judgment into the blessing of redemption.