Jeremiah 17:18
Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring on them the day of evil, and destroy them with double destruction.
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(18) Let them be confounded . . .—The prayer reminds us of that of the Psalmist (Psalm 35:4; Psalm 40:14).

Double destruction.—Literally, break them with a two-fold breakingi.e., the “double recompense” of Jeremiah 16:18. (See Note there.)

17:12-18 The prophet acknowledges the favour of God in setting up religion. There is fulness of comfort in God, overflowing, ever-flowing fulness, like a fountain. It is always fresh and clear, like spring-water, while the pleasures of sin are puddle-waters. He prays to God for healing, saving mercy. He appeals to God concerning his faithful discharge of the office to which he was called. He humbly begs that God would own and protect him in the work to which he had plainly called him. Whatever wounds or diseases we find to be in our hearts and consciences, let us apply to the Lord to heal us, to save us, that our souls may praise his name. His hands can bind up the troubled conscience, and heal the broken heart; he can cure the worst diseases of our nature.Confounded - Put to shame.

Destroy them ... - Rather, break them with a double breaking: a twofold punishment, the first their general share in the miseries attendant upon their country's fall; the second, a special punishment for their sin in persecuting and mocking God's prophet.

18. destroy … destruction—"break them with a double breach," Hebrew (Jer 14:17). On "double," see on [915]Jer 16:18. That is, with abundant destruction. Concerning these prayers of the prophet against his enemies, See Poole "Jeremiah 11:20". Let them be confounded that persecute me,.... With words with reproaches, with scoffs and jeers, saying, "where is the word of the Lord?" Jeremiah 17:14; let such be ashamed that scoffingly put such a question, by seeing the accomplishment of it:

but let not me be confounded; who have delivered it out as the word of the Lord, that should be surely fulfilled; let not me be brought to shame by the failure of it and be reckoned as a false prophet:

let them be dismayed; terrified and affrighted when they shall see the judgments of God coming upon them, which they have jeeringly called for:

but let not me be dismayed; by their not coming, or when they shall come; but preserve and protect me:

bring upon them the day of evil; of punishment; which they put far away, and scoff at; though the prophet did not desire the woeful day to come upon the people in general, yet upon his persecutors in particular. Jarchi interprets it of the men of Anathoth alone; and which desire of his did not arise from malice towards them, but from indignation at their sin and for the glory of the divine Being, whose name was blasphemed by them:

and destroy them with double destruction; not with two sorts of judgments, sword and famine, as Jerom; but with an utter destruction, with breach after breach, destruction after destruction, until they were entirely destroyed; unless it should have regard to the two times of destruction, first by the Chaldeans, and then by the Romans.

Let them be confounded that persecute me, but let not me be confounded: let them be dismayed, but let not me be dismayed: bring upon them the day of evil, {r} and destroy them with double destruction.

(r) Read Jer 11:20.

18. destroy them with double destruction] lit. as mg. break them with a double breach. Cp. Jeremiah 4:6. This may mean a literally twofold punishment, the one part for their apostasy as a nation, the other for their treatment of Jeremiah. It seems more likely however that double is merely equivalent to utter, complete.

Co. with Du. holds that the imprecation, as in direct opposition to Jeremiah 17:16, stamps this part of the v., or according to him, the whole v. as unauthentic (but see Jeremiah 11:20). For metrical reasons also he rejects the v., but considers that it has taken the place of a genuine ending to the passage, now lost.Verse 18. - (On this terrible execration, with reference to Jeremiah's character, see the general Introduction.) Destroy them with double destruction. "Double" here means "amply sufficient" (comp. Revelation 18:6, and see on Jeremiah 16:18). In Jeremiah 17:12 and Jeremiah 17:13 Jeremiah concludes this meditation with an address to the Lord, which the Lord corroborates by His own word.

Verse 12 is taken by many ancient comm. as a simple statement: a throne of glory, loftiness from the beginning, is the place of our sanctuary. This is grammatically defensible; but the view preferred by almost all moderns, that it is an apostrophe, is more in keeping with the tension of feeling in the discourse. The "place of our sanctuary" is the temple as the spot where God sits throned amidst His people, not the heaven as God's throne: Isaiah 66:1. This the pronoun our does not befit, since heaven is never spoken of as the sanctuary of Israel. Hence we must refer both the preceding phrases to the earthly throne of God in the temple on Zion. The temple is in Jeremiah 14:21 called throne of the כּבוד יהוה, because in it Jahveh is enthroned above the ark; Exodus 25:22; Psalm 80:2; Psalm 99:1. מראשׁון has here the sig. of מראשׁ, Isaiah 40:21; Isaiah 41:4, Isaiah 41:26; Isaiah 48:16 : from the beginning onwards, from all time. Heaven as the proper throne of God is often called מרום, loftiness; cf. Isaiah 57:15; Psalm 7:8; but so also is Mount Zion as God's earthly dwelling-place; cf. Ezekiel 17:23; Ezekiel 20:40. Zion is called loftiness from the beginning, i.e., from immemorial time, as having been from eternity chosen to be the abode of God's glory upon earth; cf. Exodus 15:17, where in the song of Moses by the Red Sea, Mount Zion is pointed out prophetically as the place of the abode of Jahveh, inasmuch as it had been set apart thereto by the sacrifice of Isaac; see the expos. of Exodus 15:17. Nor does מראשׁ always mean the beginning of the world, but in Isaiah 41:26 and Isaiah 48:16 it is used of the beginning of the things then under discussion. From the place of Jahveh's throne amongst His people, Jeremiah 17:13, the discourse passes to Him who is there enthroned: Thou hope of Israel, Jahveh (cf. Jeremiah 14:8), through whom Zion and the temple had attained to that eminence. The praise of God's throne prepares only the transition to praise of the Lord, who there makes known His glory. The address to Jahveh: Thou hope of Israel, is not a prayer directed to Him, so as to justify the objection against the vocative acceptation of Jeremiah 17:12, that it were unseemly to address words of prayer to the temple. The juxtaposition of the sanctuary as the throne of God and of Jahveh, the hope of Israel, involves only that the forsaking of the sanctuary on Zion is a forsaking of Jahveh, the hope of Israel. It needs hardly be observed that this adverting to the temple as the seat of Jahve's throne, whence help may come, is not in contradiction to the warning given in Jeremiah 7:4, Jeremiah 7:9. against false confidence in the temple as a power present to protect. That warning is aimed against the idolaters, who believed that God's presence was so bound up with the temple, that the latter was beyond the risk of harm. The Lord is really present in the temple on Zion only to those who draw near Him in the confidence of true faith. All who forsake the Lord come to shame. This word the Lord confirms through the mouth of the prophet in the second part of the verse. יסוּרי, according to the Chet., is a substantive from סוּר, formed like יריב from ריב (cf. Ew. 162, a); the Keri וסוּרי is partic. from סוּר with ו cop. - an uncalled-for conjecture. My departers equals those that depart from me, shall be written in the earth, in the loose earth, where writing speedily disappears. ארץ, synonymous with עפר, cf. Job 14:8, suggesting death. The antithesis to this is not the graving in rock, Job 19:24, but being written in the book of life; cf. Daniel 12:1 with Exodus 32:32. In this direction the grounding clause points: they have forsaken the fountain of living water (Jeremiah 2:13); for without water one must pine and perish. - On this follows directly,

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