Geremia 20:9 Commento

Such plain dealing as Jeremiah used in the foregoing chapter, one might easily foresee, if it did not convince and humble men, would provoke and exasperate them; and so it did; for here we find, I. Jeremiah persecuted by Pashur for preaching that sermon (Jer 20:1, Jer 20:2). II. Pashur threatened for so doing, and the word which Jeremiah had preached confirmed (Jer 20:3-6). III. Jeremiah complaining to God concerning it, and the other instances of hard measure that he had since he began to be a prophet, and the grievous temptations he had struggled with (Jer 20:7-10), encouraging himself in God, lodging his appeal with him, not doubting but that he shall yet praise him, by which it appears that he had much grace (Jer 20:11-13) and yet peevishly cursing the day of his birth (Jer 20:14-18), by which it appears that he had sad remainders of corruption in him too, and was a man subject to like passions as we are.

INTRODUCTION TO JEREMIAH 20 This chapter gives an account of the usage that Jeremiah met with from many for his prophecies, and the effect it had upon him. He was smitten and put in the stocks by Pashur the priest, who released him the next day, Jer 20:1; upon which he prophesies again of the delivery of the city of Jerusalem, with all its riches, and of the whole land, to the Chaldeans; and particularly that Pashur should be a terror to himself and all his friends; and that both he and they should be carried captive into Babylon, and die, and be buried there, Jer 20:4; and then he complains of his being mocked at by the people for the word of the Lord; which he therefore determined to make no more mention of, but was obliged to it; and of the defamations of him, and snares that were laid for him, Jer 20:7; under which he is supported with the consideration of the Lord's being with him, and that his enemies should not prevail, but be confounded; and appeals to him, and calls for vengeance from him on them; and, in the view of deliverance, not only praises the Lord himself, but calls upon others to join with him in it, Jer 20:11; and yet, after all, the chapter is concluded with his cursing the day of his birth, and the man that brought his father the news of it, Jer 20:14.

Then I said, I will not make mention of him, nor speak any more in his name,.... Not that he publicly said this before his enemies, or privately to his friends, but he said it in his heart; he thought, nay, resolved, within himself, to prophesy no more; since no credit was given to him, but contempt cast on him; he was disgraced, and God was dishonoured, and no good done; wherefore he concluded it was better to be silent, and not mention the name of God, and say nothing of any message he had from him, since it was to no purpose. A temptation that oftentimes besets a minister of the word, because of the ill usage he meets with, the ill success of his ministry; and is but a temptation, as such see it to be sooner or later, as Jeremiah did; but his word was in mine heart as a burning fire shut up in my bones; which wanted vent, and must have it, and which only could be quenched by being divulged; and which, until it was done, he was in the utmost pain, as if he had been all on fire; his conscience accused him; his heart smote and condemned him; a woe was to him; see Co1 9:16; or "there was in mine heart as a burning fire" (e), &c. a principle of love to God, and to the souls of men; a zeal for his glory, and the good of his countrymen; which made him uneasy, and constrained him to break his former resolution: for the phrase, "his word", is not in the original text; though it is in like manner supplied by the Targum, "and his words became in mine heart as fire burning and overflowing my bones;'' and so Kimchi, "and the word of the Lord was in my heart as fire burning;'' and also Jarchi; the prophecy was as fire, to which it is compared, Jer 23:29; and I was weary with forbearing; to speak; weary to hold it in: and I could not stay; or I could not hold it in any longer; I was obliged to speak in the name of the Lord again, and deliver whatever message he was pleased to send me (e) "atqui est", Junius & Tremellius; "et exstitit", Piscator; "sed factum est in corde meo", Schmidt.

And so far as the literal truth is concerned, it is useful to recount what things Jeremiah suffered among the people, with respect to which he said, "And I said, I will not speak, nor will I call on the name of the Lord." And again, elsewhere, "I was continually being mocked." And how great sufferings he endured from the then king of Israel are written in his prophecy. And it is also written that some of the people often came to stone Moses to death. His homeland was not the stones of any place but was instead the people who followed him, among whom also he was dishonored.

That people then were sick. There were all kinds of diseases among those who had the name of the people of God. God sent to them the prophets as healers. One of the healers was Jeremiah. He reproved the sinners, since he wanted those who do evil to return. Yet, though needing to hear what was said, they accused the prophet, and they accused before judges similar to themselves. And always the prophet was judged by those who, with respect to his prophecy, had been cured but were not cured because of their own disobedience. It is due to them that he says, "And I said, 'I will no longer speak nor name the name of the Lord.' But it happened as a burning fire flaming in my bones, and I am weakened on all sides, and I cannot bear it." He said, seeing himself as one who always is judged, abused, accused and falsely testified against, "Woe is me, mother. What kind of man did you bear me?" He was not speaking as a man who judges but as one who is judged, and not as one who disputes but one who is disputed over all of the earth. Since those who are sick do not hear him when he advises for their good and well being, he says, "I have not helped."

For so shall we remain partakers of Christ if we hold fast to the end the Spirit given at the beginning. For he said, “do not quench,” not because the Spirit is placed in the power of people and is able to suffer anything from them, but because bad and unthankful people manifestly wish to quench it, since they, like the impure, persecute the Spirit with unholy deeds.… Now they, being without understanding, and deceitful and lovers of sin, walk still as in darkness, not having that “light that lights every one who comes in the world.” Now a fire such as this laid hold of Jeremiah the prophet, when the word was in him as a fire and he said, “I leave every place and am not able to endure it.” And our Lord Jesus Christ, being good and a lover of humankind, came that he might cast this on earth, and he said, “And would that it were already kindled!”

I think, too, we cannot leave out of sight that fire when we read that the Lord Jesus baptizes with the Holy Spirit and with fire, as John said in his Gospel. Rightly was the sacrifice consumed, for it was for sin. But that fire was a type of the Holy Spirit Who was to come down after the Lord’s ascension, and forgive the sins of all, and Who like fire inflames the mind and faithful heart. Wherefore Jeremiah, after receiving the Spirit, says: “It became in my heart as a burning fire flaming in my bones, and I am vile and cannot bear it.” In the Acts of the Apostles, also, when the Holy Spirit descended upon the apostles and those others who were waiting for the Promise of the Father, we read that tongues as of fire were distributed among them. The soul of each one was so uplifted by His influence that they were supposed to be full of new wine, who instead had received the gift of a diversity of tongues.

Indeed, Christ, loving Moses, appeared to him in fire. And Jeremiah, having in himself the gift of divine love, said: "And there was a fire inflaming in my bones: and I was dissolved on every side, and I cannot bear it." Therefore, good charity having the wings of a burning fire, which flies through the chests and hearts of the saints, and consumes whatever is material and earthly: it tests whatever is sincere, and improves whatever it touches with its fire. This fire the Lord Jesus sent upon the earth, and faith shone forth, devotion was kindled, charity was illuminated, justice shone brightly. With this fire, he inflamed the hearts of his apostles, as Cleophas testifies, saying: Was not our heart burning within us, while he opened the Scriptures? Therefore, the flames of the Scriptures are divine. Indeed, the Scriptures were opening up, and the fire was coming forth, and it was penetrating the hearts of the listeners.

And thus with greater ardour she raises herself to the very bosom of the Father, wherein is the Only-Begotten Son of God Who declares the secrets of God, which in the time to come are to be revealed face to face. But even now He discloses them partly and in a figure to those whom He deems worthy, and at the same time sheds forth from the Spirit and from His own countenance floods of resplendent light, so that he who is illuminated thereby may say, "But it was as a fire blazing in my bones and I am melted on all sides, and cannot stay." And David says, "Let my sentence come forth from Thy presence!"

Jeremiah, having borne many temptations, gave in on these, and when he was rebuked, said, “I will not prophesy, neither will I name the name of the Lord.” And David, too, in many places complains of rebuke. Isaiah also, after many things, admonishes concerning this, saying, “Do not fear the reproach of people, neither be overcome by their reviling.” And again, Christ also to his disciples: “When they shall speak all manner of evil against you falsely, rejoice and be exceeding glad, for great is your reward in heaven.”

Jeremiah says here, in effect: “As I am crying out and saying that the Babylonian army is coming and that the sword of the enemy will plunder us all, the word of the Lord is turned against me as a derision and a reproach, since they believe that the tardiness of a prophecy’s fulfillment is tantamount to a lie. For this reason, I’ve decided within myself that I will no longer speak the word of God to the people of God, nor will I name his name. I am overcome with shame and embarrassment, however, at making this foolish resolution, as what feels like a burning fire is ablaze in my heart and enclosed in my bones, and I am altogether undone and therefore unable to bear it.” For a divine word conceived in the soul, which is not then uttered through the mouth, burns in the chest. This is why Paul said, “If I evangelize, no glory redounds to me, for the need to preach the gospel is incumbent on me. Indeed, woe to me if I fail to preach! If I do so willingly, I have a reward, but if unwillingly, an office is entrusted to me.” Moreover, seeing in Athens a city devoted to idolatry, Paul was incited by the Spirit and became impassioned with his whole mind. Hence, later in the same book we read, “When Silas and Timothy had come from Macedonia, Paul was devoting himself to the word, testifying to the Jews that Jesus is the Messiah.” But a great many teachers in the church even today sustain against themselves similar invective from a number of congregations, hearing their audience say, “Oppose them! Let us oppose them!”

(Verse 9, 10.) Because the word of the Lord has become a reproach to me, and a mockery all day long. And I said: I will not mention him (or I will not call the Lord by name), nor speak any more in his name. But there was as it were a burning fire in my heart, shut up in my bones, and I was weary (or dissolved) in enduring it, and could not bear it. For I heard the reproach of many, and terror on every side (or as they gathered together everywhere), persecute him, and we will persecute him. As I was proclaiming and saying that the Babylonian army was already coming and that all would be plundered by the hostile sword, the word of the Lord came to me as a reproach and mockery, as they considered the delay of the prophecy to be a lie. Therefore, I made up my mind not to speak any longer to the people of God with words, nor to mention His name. But when I was overcome with shame, though timidly and foolishly, it became like a burning fire in my heart, shut up in my bones; and I am weary of holding it in, and I cannot endure it any longer. For the divine word conceived in the mind, not spoken by the mouth, burns in the heart. Therefore, Paul also says: If I preach the Gospel, there is no glory for me. For necessity is laid upon me. Woe to me if I do not preach the Gospel! For if I do this willingly, I have a reward; but if unwillingly, a stewardship is entrusted to me. And when he was in Athens and saw the city given to idolatry, he was stirred up in his spirit and greatly distressed. And shortly after in the same volume we read: 'And when Silas and Timothy were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ.' (Acts 18). But even today, many of the Doctors in the Church endure similar things, hearing the condemnation of many that are gathered together against them, saying: 'Persecute them, and let us pursue them.'

For they do not make their journey upon the royal highway as other men, but these giants select for themselves short-cuts, whereby gloriously they journey swiftly to the Heavenly mansions. For this hope so inflames them, as with fire, that they cannot rest from their incessant and headlong course on account of their joy. There comes to pass in them what was spoken by the blessed [Jeremiah], “I said, ‘I shall not remember Him nor speak His name.’ And there was in my heart as it were a flaming fire and it entered into my bones.” Such is the recollection of God in the hearts of people who are drunk with hope on his promises.

JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18) son--descendant. of Immer--one of the original "governors of the sanctuary and of the house of God," twenty-four in all, that is, sixteen of the sons of Eleazar and eight of the sons of Ithamar (Ch1 24:14). This Pashur is distinct from Pashur, son of Melchiah (Jer 21:1). The "captains" (Luk 22:4) seem to have been over the twenty-four guards of the temple, and had only the right of apprehending any who were guilty of delinquency within it; but the Sanhedrim had the judicial power over such delinquents [GROTIUS] (Jer 26:8, Jer 26:10, Jer 26:16).

his word was--or literally, "there was in my heart, as it were, a burning fire," that is, the divine afflatus or impulse to speak was as . . . (Job 32:18-19; Psa 39:3). weary with forbearing, and I could not--"I labored to contain myself, but I could not" (Act 18:5; compare Jer 23:9; Co1 9:16-17).