Verse-by-Verse Bible Commentary
Jeremiah 20:14

Clarke's Commentary

Verse Jeremiah 20:14. Cursed be the day wherein I was born — If we take these words literally, and suppose them to be in their proper place, they are utterly inconsistent with that state of confidence in which he exulted a few minutes before. If they are the language of Jeremiah, they must have been spoken on a prior occasion, when probably he had given way to a passionate hastiness. They might well comport with the state he was in Jeremiah 20:9. I really believe these verses have got out of their proper place, which I conjecture to be between the eighth and ninth verses. There they will come in very properly; and might have been a part of his complaint in those moments when he had purposed to flee from God as did Jonah, and prophesy no more in his name. Transpositions in this prophet are frequent; therefore place these five verses after the eighth, and let the chapter end with the thirteenth, and the whole will form a piece of exquisite poetry, where the state of despair, and the hasty resolutions he had formed while under its influence, and the state of confidence to which he was raised by the succouring influence of God, will appear to be both illustrative of each other, and are touched with a delicacy and fervour which even a cold heart must admire. See Job 3:3, and the notes there. The two passages are very similar.

Bridgeway Bible Commentary

Jeremiah complains again (20:7-18)

The prophet feels that God has not been fair to him. God has called him to be a prophet against his personal wishes, then, when he faithfully announces God’s message, the people mock and curse him (7-8). If he decides to keep quiet he finds he cannot, for God’s word burns within him and he must proclaim it. Even his friends have turned against him and now treacherously plot his downfall (9-10). When he remembers that God is on his side, he is assured that his enemies will not overcome him (11-13); but when he thinks about his own bitter experience of life, he wishes he had never been born (14-18).

Jeremiah’s inner conflicts

An examination of the preceding chapters shows that Jeremiah was a true patriot who loved his people and his country dearly (8:18-9:1; 14:19-22). No one could honestly doubt his loyalty. He was filled with unspeakable sorrow when he had to announce his country’s overthrow and urge his fellow Judeans to submit to the enemy (4:19-22; 10:17-21; 14:17-18; 17:16-17). He was deeply hurt when accused of being a traitor (37:13; 38:1-6); he preferred rather that people heed his warnings and repent, and so avoid the threatened calamity (7:5-7; 13:15-17; 26:16-19; 36:1-3).
The false prophets, by contrast, assured the people of safety, victory and peace. They knew that as long as they spoke words that pleased the people, they would receive suitable financial rewards (6:13; 8:11). Jeremiah wished for peace too, but he knew that there could be no peace as long as the people continued in their stubborn rebellion against God. He became increasingly distressed as he saw that the people’s optimism, encouraged by the false prophets, would result in disappointment (7:1-15; 14:13-18; 23:9).
Much as it hurt him to announce these divine judgments to his people, Jeremiah did it faithfully as God’s messenger (20:8-10). How great, then, was his agony of spirit as the people turned against him (11:19; 18:18). In bitterness he turned to God, arguing with God because of the cruel reward he received in return for his devoted loyalty (12:1-4; 15:10-12,17-18; 20:14-18). God rebuked his servant for this self-pity, though at the same time he gave him added strength for the greater conflicts that lay ahead (12:5-6; 15:19-21).
These experiences of Jeremiah emphasized the reality and importance of an individual’s personal relationship with God. Those with no personal fellowship with God did not truly know God, even though they may have called themselves prophets (23:18,21-22). But those who sought God with the whole heart found him (29:13).
Jeremiah foresaw the day when this close relationship with God would be experienced by all God’s people. God would make a new covenant, one characterized not by a community’s conformity to a religious system, but by an individual’s personal relationship with himself (31:31-34).

Coffman's Commentaries on the Bible

JEREMIAH’S THOUGHTS WHILE IN THE STOCKS

“Cursed be the day wherein I was born: let not the day wherein my mother bare me be blessed. Cursed be the man who brought tidings to my father, saying, A man-child is born unto thee; making him very glad. And let that man be as the cities which Jehovah overthrew, and repented not: and let him hear a cry in the morning, and shouting at noontime; because he slew me not from the womb; and so my mother would have been my grave, and her womb always great. Wherefore came I forth out of the womb to see labor and sorrow, that my days should be consumed with shame?”

The words of this final paragraph of the chapter are so radically different from the trust and confidence expressed in the previous verses that scholars are at a total loss to understand how they should be interpreted.

PROPOSED SOLUTIONS:

(1)    The boldest and most radical solution was proposed a long while ago by Ewald. “He simply moved this bottom paragraph and placed it between Jeremiah 20:6 and Jeremiah 20:7.”E. Henderson, The Book of the Prophet Jeremiah (London: Hamilton, Adams, and Company, 1851), p. 119. That, of course, would solve the problem completely. Opposed to this is the fact that the arrangement of the verses as in this chapter is likewise found, “In all the ancient manuscripts of the Hebrew text.”Ibid.

(2)    “Some have rejected Jeremiah 20:11-13 as a late doxology interpolated into the text”;J. A. Thompson, The Bible and Archeology (Grand Rapid, Michigan: Wm. B. Eerdmans Publishing Company, 1972) p. 461. but the same scholar rejected the idea as absolutely “unnecessary.”

(3)    Some have even attempted to identify Jeremiah 20:14-18 as the words of Pashhur; “But such an hypothesis has little to commend it.”E. Henderson, The Book of the Prophet Jeremiah (London: Hamilton, Adams, and Company, 1851), p. 119.

(4)    Still others think that the final paragraph reflects the psychological condition of Jeremiah, “That he could at one time burst into a hymn of praise to God, and then drop into a severe mood of depression.” That this is not the true explanation is evident because, if Jeremiah had dropped into such a mood after the exultant words of Jeremiah 20:11-13, God would most assuredly have answered him, as God did upon the occasion of Jeremiah’s similar depression in Jeremiah 11:20. Also, if these allegedly alternate moods of depression and exultation were indeed characteristic of this prophet, how could the fact of there never again being a lament be explained? Certainly the conditions for Judah grew worse and worse; and there were far more bitter oppositions to Jeremiah yet to come. No! There has to be another explanation.

Still another explanation, suggested by Green, and also found in the writings of many older scholars is that, “Jeremiah 20:14-18 was spoken before the words of Jeremiah 20:7-13.”Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 111.

Of course, we are already aware that it is not safe to date statements in Jeremiah by their location in this book. Green backed up his conclusion with three arguments, which we believe to be valid: (1) There were no more laments by Jeremiah. This surely indicates that Jeremiah received an answer; and that answer clearly lies in verses Jeremiah 20:11-13. (2) Following this chapter, Jeremiah remained centered in God. (3) Jeremiah’s portrayals of the future became brighter and brighter as the situation around him grew blacker and blacker.

Jeremiah 20:11-13 cannot be denied to the prophet Jeremiah, because the vocabulary and style “argue for the originality of the passage.”Anthony L. Ash, Psalms (Abilene, Texas: A.C.U. Press, 1987), p. 168.

Matthew Henry, an older scholar, and a man of incredibly extensive reading and understanding stated that Jeremiah 20:14-18, “Seems to be Jeremiah’s relation of his thoughts while he was in the ferment he had experienced in the stocks, and out of which his faith and hope had rescued him, rather than a new temptation into which he later fell.”Matthew Henry’s Commentary, p. 541. He also cited another scripture where a similar thing occurs. “David said in Psalms 31:22, `I said in my grief’ I am cut off.”Ibid. Perhaps we should understand of Jeremiah 20:14-18, that they relate what Jeremiah said to himself while in the torture of the stocks.

As Keil noted, “The bitterness of these last verses, rising at last to the cursing of the day of his birth is only intelligible as a consequence of the ill-usage Pashhur had inflicted upon him.”C. F. Keil, Keil-Delitzsch’s Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 316.

It was against the Mosaic Law for one to curse one’s parents; and Jeremiah carefully avoided such a capital offense. He did not curse his mother, but the day he was born. He did not curse his father, but the man who brought news of his birth to his father (Leviticus 20:9; Leviticus 24:10-16).

The explanation which we have here proposed for the mention of such awful curses almost in the same breath with Jeremiah 20:11-13 goes all the way back to John Calvin. “The explanation of Calvin was that Jeremiah here related what went through his mind while he was confined by Pashhur and that explanation is plausible, and has been adopted by Grotius, Henry, and others.”W. Harvey Jellie, Jeremiah, in Preacher’s Complete Homiletic Commentary (New York: Funk and Wagnalls Company), P. 409.

Payne Smith pointed out that, “The public ministry of Jeremiah was now, for a time to cease; and, afterward, there would be a long and ominous silence.”Scribner’s Bible Commentary (New York: Charles Scribner’s Sons, 1898), p. 432.

Looking back on his long life of preaching and pleading with Judah to repent and turn to the Lord, it was clear enough to the prophet that, in one sense, his life had been totally wasted; and it was that sense of failure that no doubted caused his feelings of despondency when he contemplated it.

It was in this very trait that Jeremiah fell short of being “The Suffering Servant” foretold by Isaiah, Our Lord alone attaining the perfection foretold in Isaiah. That might have been one of the reasons that the Divine Inspiration retained and recorded for our benefit Jeremiah’s understandable but nevertheless sinful language of this chapter.

We shall add one more approving witness to the adequacy of the explanation we have adopted here for the appearance of these last five verses in such close proximity to the shout of praise and deliverance in Jeremiah 20:11-13. Jamieson has the following. The contrast between the spirit of this passage and the preceding thanksgiving is to be explained thus. In order to show how great was his deliverance, he subjoins a picture of what his wounded spirit had been previous to his deliverance.Jamieson, Fausset, and Brown’s Commentary, p. 526.

We are aware that this explanation does not answer all of the questions; but it surely comes nearer to doing so than any other explanation this writer has encountered.

That Jeremiah indeed, during his torture at the hands of Pashhur, felt deserted even by God Himself could not be called a sin; for the Holy Christ himself cried from the Cross, My God, my God, why hast thou forsaken me? But the solemn imprecations and curses leveled against the day he was born, which was a blessing, and a day of rejoicing, must fall into the category of sinful words which every thoughtful person must deplore. Still, we are sure that God forgave him.

Barnes' Notes on the Whole Bible

In the rest of the chapter we have an outbreak of deep emotion, of which the first part ends in a cry of hope Jeremiah 20:13, followed nevertheless by curses upon the day of his birth. Was this the result of feelings wounded by the indignities of a public scourging and a night spent in the stocks? Or was it not the mental agony of knowing that his ministry had (as it seemed) failed? He stands indeed before the multitudes with unbending strength, warning prince and people with unwavering constancy of the national ruin that would follow necessarily upon their sins. Before God he stood crushed by the thought that he had labored in vain, and spent his strength for nothing.

It is important to notice that with this outpouring of sorrow Jeremiah’s ministry virtually closed. Though he appeared again at Jerusalem toward the end of Jehoiakim’s reign, yet it was no longer to say that by repentance the national ruin might be averted. During the fourth year of Jehoiakim, the die was cast, and all the prophet henceforward could do, was to alleviate a punishment that was inevitable.

Jeremiah 20:7

Thou hast deceived me ... - What Jeremiah refers to is the joy with which he had accepted the prophetic office Jeremiah 15:16, occasioned perhaps by taking the promises in Jeremiah 1:18 too literally as a pledge that he would succeed.

Thou art stronger than I - Rather, “Thou hast taken hold of me.” God had taken Jeremiah in so firm a grasp that he could not escape from the necessity of prophesying. He would have resisted, but the hand of God prevailed.

I am in derision daily - literally, “I am become a laughing-stock all the day, i. e., peripetually.

Jeremiah 20:8

Translate,” For as often as I speak, I must complain; I call out, Violence and spoil.”

From the time Jeremiah began to prophesy, he had had reason for nothing but lamentation. Daily with louder voice and more desperate energy he must call out “violence and spoil;” as a perpetual protest against the manner in which the laws of justice were violated by powerful men among the people.

Jeremiah 20:9

Seeing that his mission was useless, Jeremiah determined to withdraw from it.

I could not stay - Rather, “I prevailed not,” did not succeed. See Jeremiah 20:7.

Jeremiah 20:10

The defaming - Rather, “the talking.” The word refers to people whispering in twos and threes apart; in this case plotting against Jeremiah. Compare Mark 14:58.

Report ... - Rather, “Do you report, and we will report him: i. e., they encourage one another to give information against Jeremiah.

My familiars - literally, “the men of my peace” Psalms 41:9. In the East the usual salutation is “Peace be to thee:” and the answer, “And to thee peace.” Thus, the phrase rather means acquaintances, than familiar friends.

Enticed - literally, “persuaded, misled,” the same word as “deceived Jeremiah 20:7.” Compare Mark 12:13-17.

Jeremiah 20:11

A mighty terrible one - Rather, “a terrible warrior.” The mighty One Isaiah 9:6 who is on his side is a terror to them. This change of feeling was the effect of faith, enabling him to be content with calmly doing his duty, and leaving the result to God.

For ... - Rather, “because they have not acted wisely (Jeremiah 10:21 note), with an everlasting disgrace that shall never be forgotten.”

Jeremiah 20:12

This verse is repeated almost verbatim from Jeremiah 11:20.

Jeremiah 20:13

Sing - Jeremiah’s outward circumstances remained the same, but he found peace in leaving his cause in faith to God.

Jeremiah 20:14

This sudden outbreak of impatience after the happy faith of Jeremiah 20:13 has led to much discussion. Possibly there was more of sorrow in the words than of impatience; sorrow that the earnest labor of a life had been in vain. Yet the form of the expression is fierce and indignant; and the impatience of Jeremiah is that part of his character which is most open to blame. He does not reach that elevation which is set before us by Him who is the perfect pattern of all righteousness. Our Lord was a prophet whose mission to the men of His generation equally failed, and His sorrow was even more deep; but it never broke forth in imprecations. See Luke 19:41-42.

Jeremiah 20:16

The cry - is the sound of the lamentation Jeremiah 20:8; “the shouting” is the alarm of war.

Calvin's Commentary on the Bible

It seems, as I have said, that the Prophet was inconsistent with himself; from joy and thanksgiving he immediately passed into curses and execrations; what could have been less appropriate? If we say that he was tried by a new temptation, yet this seems by no means satisfactory, though it is in this way that interpreters commonly untie the knot. But it seems to me a levity unworthy of the holy man to pass suddenly from thanksgiving to God into imprecations, as though he had forgotten himself. I, therefore, doubt not but that the Prophet here relates how grievously he had been harassed by his own thoughts. The whole of this passage, then, is connected with thanksgiving, for he amplifies the deliverance which he has just mentioned, that is, that he had been brought back, as it were, from the lower regions. Thus he recites, in the latter passage, what had before happened to him, as though he had said, “When I now declare that I have been rescued by God from the hand of the wicked, I cannot sufficiently express the greatness of that favor, until I make it more clearly known to all the godly how great and how dreadful agonies I suffered, so that I cursed my birth-day, and abhorred everything that ought to have stimulated me to give praise to God.”

In short, the Prophet teaches us here that he was not only opposed by enemies, but also distressed inwardly in his mind, so that he was carried away contrary to reason and judgment, by turbulent emotions which even led him to give utterance to vile blasphemies. For what is here said cannot be extenuated; but the Prophet most grievously sinned when he became thus calumnious towards God; for a man must be in a state of despair when he curses the day in which he was born. Men are, indeed, wont to celebrate their birth-day; and it was a custom which formerly prevailed, to acknowledge yearly that they owed it to God’s invaluable goodness that they were brought forth into vital light. As then it is a reason for thanksgiving, it is evident that when we turn to a curse what ought to rouse us to praise God, we are no longer in a right mind, nor possessed of reason, but that we are seized as it were with a sacrilegious madness; and yet into this state had the Prophet fallen. ⁽¹⁷⁾

We may then here learn with what care ought every one of us to watch himself, lest we be carried away by a violent feeling, so as to become intemperate and unruly.

At the same time I allow, and it is what we ought carefully to notice, that the origin of his zeal was right. For though the Prophet indirectly blamed God, we ought yet to consider the source of his complaint; he did not curse his birth-day because he was afflicted with diseases, or because he could not endure poverty and want, or because he suffered some private evils; no, nothing of this kind was the case with the Prophet; but the reason was, because he saw that all his labor was lost, which he spent for the purpose of securing the wellbeing of the people; and further, because he found the truth of God loaded with calumnies and reproaches. When, therefore, he saw the ungodly thus insolently resisting him, and that all religion was treated with ridicule, he felt deeply moved. Hence it was that the holy man was touched with so much anguish. And we hence clearly see, that. the source of his zeal was right.

But we are here reminded how much vigilance we ought to exercise over ourselves; for in most instances, when we become weary of life, and desire death, and hate the world, with the light and all the blessings of God, how is it that we are thus influenced, except that disdain reigns within us, or that we cannot with resignation bear reproaches, or that poverty is too grievous to us, or that some troubles press on us too heavily? It is not that we are influenced by a zeal for God. Since, then, the Prophet, who had no regard to himself nor had any private reason either of gain or of loss, became yet. thus exasperated and so very vehement, nay, seized with so violent a feeling, we ought surely to exercise the more care to restrain our feelings; and though many things may daily happen to us, which may produce weariness, or overwhelm us with so much disdain as to render all things hateful to us, we ought yet to contend against such feelings; and if we cannot, at the first effort, repress and subdue them, we ought, at least, according to the example of the Prophet, to learn to correct them by degrees, until God cheers and comforts us, so that we may rejoice and sing a song of thanksgiving.

(17) The greatest difficulty in this passage is the connection. That Jeremiah should have cursed his birthday is what can be accounted for, as in the case of Job. Nature, even in the best of men, sometimes utters its own voice. But how he came to do this immediately after having thanked God for his deliverance, seems singular. The explanation of Calvin, that he relates what had passed in his mind, while he was confined by Pashur, is plausible, and has been adopted by Grotius, Gataker, Cocceius, and Henry. Grotius considered, “I had said,” to be understood at the beginning of the fourteenth verse. Adam Clarke thought that the words have been transposed, and that the five last verses ought to come in between the eighth and the ninth verse: and he says what is true, that there are many transpositions in this book. Houbigant, approved by Horsley, thought the right place for these verses is between the sixth and the seventh verse. But these transpositions are not satisfactory. Venema’s notion is, that Jeremiah does not speak in his own name, but in the name of Pashur. Having described in the previous verse his own ease, the protection he found from God, he describes in these verses the wretchedness and misery of his persecutor, and introduces him as cursing his birth-day, etc. But this is very far-fetched and fanciful. Scott acknowledges the transition to be very extraordinary, but yet thinks that the Prophet describes what had passed through his own mind, and says that the experience of good men proves that such sudden changes occur. “An experimental acquaintance with our hearts,” he says, “and the variations of our passions, under sharp trials, as encouraging or discouraging thoughts occur to our minds, will best enable us to understand it.” This is probably the right view of the subject. The Prophet, indeed, acknowledged God’s kindness in saving his life, and invited others to join him in praising him: yet when he considered his circumstances, he gave way to his own natural feelings. — Ed.

Smith's Bible Commentary

Chapter 20

Now Pashur ( Jeremiah 20:1 ).

And the name means "prosperity all around."

Now Pashur the son of Immer the priest, who was also chief governor in the house of the LORD, heard that Jeremiah had prophesied these things. Then Pashur smote Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the LORD ( Jeremiah 20:1-2 ).

So Jeremiah is now shut up in the stocks by this fellow whose name means "prosperity all over the place," you know. Prosperity all around. And he puts Jeremiah, smites him, puts him in the stocks.

And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, The LORD hath not called thy name Pashur ( Jeremiah 20:3 ),

God doesn't call you "prosperity all about." But God calls you "terror all around." And so,

For thus saith the LORD, Behold, I will make thee a terror to thyself, and to all your friends: and they shall fall by the sword of their enemies, and thine eyes shall behold it: and I will give all Judah into the hand of the king of Babylon, and he shall carry them captive unto Babylon, and shall slay them with the sword. Moreover I will deliver all the strength of this city, and all the labors thereof, and all the precious things thereof, and all the treasures of the kings of Judah will I give into the hand of their enemies, which shall spoil them, and take them, and carry them to Babylon ( Jeremiah 20:4-5 ).

So Jeremiah, really, being in the stocks didn't really quiet him. He just really prophesies unto Pashur the evil that is going to come. His own captivity and that of his friends and all of the treasures carried away to Babylon.

And thou, Pashur, and all that dwell in your house shall go into captivity: and you shall come to Babylon, and there you will die, and shalt be buried there, you, and all your friends, to whom you have prophesied lies ( Jeremiah 20:6 ).

Now Jeremiah cries out to the Lord.

O LORD, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocks me. For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily ( Jeremiah 20:7-8 ).

Now, he laid it on to Pashur, but now he's talking to God saying, "God, you know, here I've been prophesying and they threw me in jail. Speaking in Your name I got put in the stocks. Lord, what's going on here? And is that any way to treat Your servants and those who are prophesying in Your name?" And so he's really upset.

Then I said, I will not make mention of him, nor speak any more in his name ( Jeremiah 20:9 ).

Lord, I'm through. Here's my resignation. I'm finished. Thrown in jail and put in the stocks and all, because I'm speaking Your Word. Going to treat me like that, I'm through, Lord. I've had it. Not going to speak again in Your name. That's all. Treat me like that.

But his word was in my heart as a burning fire shut up in my bones, and I was weary trying to hold it back, and I could not stay ( Jeremiah 20:9 ).

Oh, God's Word it's just burning. I couldn't keep quiet. It's just something that was there. God's Word just burning like a fire and I just couldn't keep back.

For I heard the defaming of many, fear was on every side. Report, say they, and we will report it. And all of my friends watched for my halting, they said, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him. But the LORD is with me as a mighty terrible one: therefore my persecutors shall stumble ( Jeremiah 20:10-11 ),

They're watching for me to stumble, but they're going to stumble because the Lord is with me.

and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten. But, O LORD of hosts, that tried the righteous, and seest the reins and the hearts, let me see thy vengeance on them: for unto thee have I opened my cause. Sing unto the LORD, praise ye the LORD: for he hath delivered the soul of the poor from the hand of evildoers ( Jeremiah 20:11-13 ).

So he lapses again into a worship of the Lord as he talks to the Lord about these people that are plotting against him and God has said, you remember, "I the Lord search the hearts, try the reins." And he says, "Okay, Lord, search our hearts, try the reins and wipe them out, because You can see what they're doing. They're evildoers. So let me see your vengeance on them. Sing unto the Lord, praise ye the Lord: for He has delivered the soul of the poor from the hand of the evildoers." Now, as I told you, he's a melancholy because he goes from this, "Praise the Lord, He's delivered," and right down to the bottom.

Cursed be the day wherein I was born: let not the day wherein my mother bare me be blessed. Cursed be the man who brought tidings to my father, saying, You've had a boy; making my father very glad. And let that man be as the cities which the LORD overthrew, and repented not: and let him hear the cry of the morning, and the shouting at noontide; because he did not slay me when I was born; or that my mother might have been my grave, and her womb to be always great with me ( Jeremiah 20:14-17 ).

In other words, had she never brought me forth, had I just been stillborn, died or something, or still in her womb, God, curse the day that I ever came out of the womb and started this whole routine.

Why did I come forth out of the womb to see labor and sorrow, that my days should be consumed with shame? ( Jeremiah 20:14-18 )

Isn't that amazing how he can go from just this high, "Oh, praise the Lord, He's done glorious things and all. Cursed be the day I was born." You know, it's amazing how easily Satan can rob us of our joy. How little it takes to rob us of our joy in the Lord. I can start thinking about what the Lord has done and just get so high. If I'm thinking about God's goodness and God's blessing and all that God has done, I just get rejoicing in the Lord. I start singing. I make up songs of praise and love to Him. And I just get carried away. "Oh Lord, You're so good. I love You. It's just been real, Lord. I can't believe what You're doing." I just get so happy and excited in the Lord and the things of the Lord. And I'm going down the street just so excited, worshipping the Lord. And some nut for no apparent reason throws on his brakes right in front of me, you know. And I have to swerve and throw on my brakes and swing around to miss him. "You, idiot," you know. And from this glorious spiritual high to this fleshly monster in just such a quick time. It's amazing how quickly we can go from these high spiritual plateaus right down into the depths of despair.

He goes from the praising God right into the, "cursed be the day I was born." Be careful. Don't let Satan rob your joy from you. Realize that he's out to do it. Be on guard. Rejoice in the Lord always. Let your heart rejoice in Him. Bring forth praises unto Him for His goodness and His blessings and His mercy and His grace. And when Satan throws these stumbling blocks in the path to bring you down into the flesh, don't allow it.

A while back going through the market, happy as can be, rejoicing in the Lord, He's so good, He's blessed me so much. I had a neat thick, top sirloin steak in the basket and I thought, "Lord, You've given me money to purchase this steak. I'm going to go home and barbecue it. Oh Lord, You are so good to me. I can remember the day when I could never afford a steak like this. And now, Lord, here I am, blessed of Thee. You're so good to me, Lord." And I was just going around the store rejoicing, praising the Lord. Came up to the line, just standing there, happy in the Lord. Just waiting my turn, you know. "Oh, Lord, You're so good." And this little fat guy with a cigar came crowding into the line right in front of me. Pushed his way in. And I thought, "Why you, rude little character." And I was ready to just grab him by the collar, turn him around and say, "Who do you think you are? Don't you see I'm standing waiting in line? You get behind me!" And that cigar! I wanted to just push it right down his throat. And I was just seething, and the Spirit spoke to me and said, "Oh, such great love, such great rejoicing, such great joy in the Lord all dissipated over a stinking cigar." I said, "No way, I'm not going to lose my joy over this rude little character." I'm going to take another swing around the store. I didn't have anything more to get, but I went around the store again just to get back in the right frame of mind so the guy will be out of the store by the time I got back to the checking stand. I know my limits and I know what I can handle. But up and down a few more aisles and getting the perspectives again back in the Lord. I came back to the check stand. He was gone and I had a great victory and a good steak and a time of praise.

But oh, how easily we can lose that praising and rejoicing in the Lord. How quickly Satan can throw a snare out there. And man, I'm trapped. And that consciousness of God, that joy and rejoicing is taken and I feel all of this anger and bitterness and all. He knows where to hit us. He knows how to get us. But let's not let him do it. Let's keep the right perspective. Take another swing around the block or around the store or whatever you have to do in order to maintain that glorious joy and praise and rejoicing in Him.

Poor Jeremiah. "I'll sing unto the Lord. Praise the Lord, for He has delivered the soul of the poor and all. Oh, cursed be the day I was born." I don't know what happened between those two verses, but something really came in and wiped him out. Put him down in the bottom of the barrel.

Shall we pray.

Father, we thank You for the joy that we can experience in Christ Jesus as we think about the hope that is ours. That eternal life that You have given to us by our simply believing and trusting in Him. That inheritance that is incorruptible and undefiled that You've reserved in heaven for us. Your keeping power, Lord, whereby You keep and strengthen us day by day. Oh Lord, truly we are blessed. Blessed to live in this land. Blessed with freedoms to worship Thee. Blessed with Thy Word that we might know Thee. Blessed on every side above all nations of the earth. O God, help us to remember the blessings, the good things that You have done. And may we give praise and thanks unto You continually for Your goodness. God, keep our hearts in the right place. In Jesus' name. Amen.

May the Lord be with you and bless you this week. May He watch over your lives and keep you in His love. May you abound in the love of Jesus Christ. May there just be that rich, flowing forth in and from your life as God works in you His perfect work of love and grace. May God grant that you have just a special week of enjoying the goodness and the fullness of God and His love. In Jesus' name. "

Dr. Constable's Expository Notes

Again Jeremiah cursed the day of his birth; he felt bitterly sorry that he had ever been born (cf. Jeremiah 15:10; Job 3:3-6). Cursing one’s parents or God was a capital offense under the Mosaic Law (Leviticus 20:9; Leviticus 24:10-16), but Jeremiah did not do that. He meant that his birth occurred on a day that God had cursed, and that accounted for his misfortune.

Dr. Constable's Expository Notes

Jeremiah’s deep despair 20:14-18

This is another autobiographical "confession." It is a personal lament, or curse poem, concerning the sorrow Jeremiah had experienced for most of his life resulting from the calling that the Lord had laid on him.

"In these verses Jeremiah plumbed the depths of bitterness and despair, revealing a depth of misery and agony surpassing any other cry of anguish recorded among his lamentations." [Note: Thompson, p. 463.]

Gill's Exposition of the Whole Bible

Cursed [be] the day wherein I was born,.... If this was said immediately upon the foregoing, it was a most strange and sudden change of frame indeed that the prophet came into, from praising God, to cursing the day of his birth; wherefore some have thought it was delivered at another time, when in great anguish of spirit; very likely when so ill used by Pashur, as before related; but here repeated, to show in what distress he had been, and what reason there was for praise and thanksgiving; for the words may be connected with the preceding, thus, "for he hath delivered from the hand of evil doers the soul of the poor, who said" l, in the time of his distress, "cursed be the day", c but, whenever it was spoke, it showed the impatience of the prophet, the weakness of his faith, and the greatness of his folly, to curse a day, and his birth day too, as Job did, when under affliction, Job 3:1;

let not the day wherein my mother bare me be blessed; to myself or others; let it be reckoned among the unhappy and unfortunate days; let it not be blessed with the light of the sun, or with the light of joy and prosperity; see Job 3:4; let it not be said on this occasion, as commonly is, we wish you joy on your birth day, and may you see many happy days of this kind. Abendana observes, that some of their Rabbins say, that Jeremiah cursed the day of his birth, because it was the ninth of Ab, the day on which the temple was burnt.

l So it is supplied by Grotius and Schmidt.

Henry's Complete Commentary on the Bible

      14 Cursed be the day wherein I was born: let not the day wherein my mother bare me be blessed.   15 Cursed be the man who brought tidings to my father, saying, A man child is born unto thee; making him very glad.   16 And let that man be as the cities which the LORD overthrew, and repented not: and let him hear the cry in the morning, and the shouting at noontide;   17 Because he slew me not from the womb; or that my mother might have been my grave, and her womb to be always great with me.   18 Wherefore came I forth out of the womb to see labour and sorrow, that my days should be consumed with shame?

      What is the meaning of this? Does there proceed out of the same mouth blessing and cursing? Could he that said so cheerfully (Jeremiah 20:13; Jeremiah 20:13), Sing unto the Lord, praise you the Lord, say so passionately (Jeremiah 20:14; Jeremiah 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 (Psalms 31:22), I said in my haste, I am cut off; this is also implied, Psalms 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 birth-day, as Job did in a heat (Job 3:1; Job 3:1): "Cursed be the day wherein I was born. It was an ill day to me (Jeremiah 20:14; Jeremiah 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 (Matthew 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 birth-day, at the return of the year with gladness, he will look upon his birth-day 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, Jeremiah 20:15; Jeremiah 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 (Jeremiah 20:16; Jeremiah 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, Jeremiah 20:17; Jeremiah 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 (Jeremiah 20:18; Jeremiah 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 Isaiah 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, Psalms 39:1; Psalms 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!