Jeremiah 20:7
Jeremiah 20:7 in Multiple Translations
You have deceived me, O LORD, and I was deceived. You have overcome me and prevailed. I am a laughingstock all day long; everyone mocks me.
¶ 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 mocketh me.
O Jehovah, thou hast persuaded me, and I was persuaded; thou art stronger than I, and hast prevailed: I am become a laughing-stock all the day, every one mocketh me.
O Lord, you have been false to me, and I was tricked; you are stronger than I, and have overcome me: I have become a thing to be laughed at all the day, everyone makes sport of me.
You fooled me, Lord, and I let myself be fooled! You're stronger than me—you've won! I've become a joke people laugh at all day long. Everyone is mocking me.
O Lord, thou hast deceiued me, and I am deceiued: thou art stronger then I, and hast preuailed: I am in derision daily: euery one mocketh me.
Thou hast persuaded me, O Jehovah, and I am persuaded; Thou hast hardened me, and dost prevail, I have been for a laughter all the day, Every one is mocking at me,
LORD, you have persuaded me, and I was persuaded. You are stronger than I, and have prevailed. I have become a laughingstock all day. Everyone mocks me.
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 mocketh me.
Thou hast deceived me, O Lord, and I am deceived: thou hast been stronger than I, and thou hast prevailed. I am become a laughing-stock all the day, all scoff at me.
One day I said this to Yahweh: “Yahweh, when you chose me to be a prophet,you deceived me, and I allowed you to deceive me. You insisted that I become a prophet and you are stronger than I am. And now everyone [HYP] ridicules me. They make fun of me all the day.
Berean Amplified Bible — Jeremiah 20:7
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Jeremiah 20:7 Interlinear (Deep Study)
BIB
HEB
פִּתִּיתַ֤/נִי
יְהוָה֙
וָֽ/אֶפָּ֔ת
חֲזַקְתַּ֖/נִי
וַ/תּוּכָ֑ל
הָיִ֤יתִי
לִ/שְׂחוֹק֙
כָּל
הַ/יּ֔וֹם
כֻּלֹּ֖/ה
לֹעֵ֥ג
לִֽ/י
פִּתִּיתַ֤/נִי
pâthâh
H6601
to open wide
V-Piel-Perf-2ms | Suff
יְהוָה֙
Yᵉhôvâh
H3068
The Lord
N-proper
וָֽ/אֶפָּ֔ת
pâthâh
H6601
to open wide
Conj | V-Niphal-ConsecImperf-1cs
חֲזַקְתַּ֖/נִי
châzaq
H2388
to strengthen
V-Qal-Perf-2ms | Suff
וַ/תּוּכָ֑ל
yâkôl
H3201
be able
Conj | V-Qal-ConsecImperf-2ms
הָיִ֤יתִי
hâyâh
H1961
to be
V-Qal-Perf-1cs
לִ/שְׂחוֹק֙
sᵉchôwq
H7814
laughter
Prep | N-ms
כָּל
kôl
H3605
all
N-ms
הַ/יּ֔וֹם
yôwm
H3117
day
Art | N-ms
כֻּלֹּ֖/ה
kôl
H3605
all
N-ms | Suff
לֹעֵ֥ג
lâʻag
H3932
to mock
V-Qal
לִֽ/י
Prep | Suff
Hebrew Word Study
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Hebrew Word Reference — Jeremiah 20:7
פִּתִּיתַ֤/נִי
pâthâh
H6601
"to open wide"
V-Piel-Perf-2ms | Suff
To patah means to entice or deceive someone, often by making something seem simple or appealing.
Definition: 1) to be spacious, be open, be wide 1a) (Qal) to be spacious or open or wide 1b) (Hiphil) to make spacious, make open
Usage: Occurs in 26 OT verses. KJV: allure, deceive, enlarge, entice, flatter, persuade, silly (one). See also: Genesis 9:27; Job 31:9; Psalms 78:36.
יְהוָה֙
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
וָֽ/אֶפָּ֔ת
pâthâh
H6601
"to open wide"
Conj | V-Niphal-ConsecImperf-1cs
To patah means to entice or deceive someone, often by making something seem simple or appealing.
Definition: 1) to be spacious, be open, be wide 1a) (Qal) to be spacious or open or wide 1b) (Hiphil) to make spacious, make open
Usage: Occurs in 26 OT verses. KJV: allure, deceive, enlarge, entice, flatter, persuade, silly (one). See also: Genesis 9:27; Job 31:9; Psalms 78:36.
חֲזַקְתַּ֖/נִי
châzaq
H2388
"to strengthen"
V-Qal-Perf-2ms | Suff
To strengthen means to be strong or courageous, and can also mean to seize or conquer, as seen in various KJV translations.
Definition: : strengthen/support/encourage 1) to strengthen, prevail, harden, be strong, become strong, be courageous, be firm, grow firm, be resolute, be sore 1a) (Qal) 1a1) to be strong, grow strong 1a1a) to prevail, prevail upon 1a1b) to be firm, be caught fast, be secure 1a1c) to press, be urgent 1a1d) to grow stout, grow rigid, grow hard (bad sense) 1a1e) to be severe, be grievous 1a2) to strengthen 1b) (Piel) 1b1) to make strong 1b2) to restore to strength, give strength 1b3) to strengthen, sustain, encourage 1b4) to make strong, make bold, encourage 1b5) to make firm 1b6) to make rigid, make hard 1c) (Hiphil) 1c1) to make strong, strengthen 1c2) to make firm 1c3) to display strength 1c4) to make severe 1c5) to support 1c6) to repair 1c7) to prevail, prevail upon 1c8) to have or take or keep hold of, retain, hold up, sustain, support 1c9) to hold, contain 1d) (Hithpael) 1d1) to strengthen oneself 1d2) to put forth strength, use one's strength 1d3) to withstand 1d4) to hold strongly with
Usage: Occurs in 266 OT verses. KJV: aid, amend, [idiom] calker, catch, cleave, confirm, be constant, constrain, continue, be of good (take) courage(-ous, -ly), encourage (self), be established, fasten, force, fortify, make hard, harden, help, (lay) hold (fast), lean, maintain, play the man, mend, become (wax) mighty, prevail, be recovered, repair, retain, seize, be (wax) sore, strengthen (self), be stout, be (make, shew, wax) strong(-er), be sure, take (hold), be urgent, behave self valiantly, withstand. See also: Genesis 19:16; 1 Chronicles 22:13; Psalms 27:14.
וַ/תּוּכָ֑ל
yâkôl
H3201
"be able"
Conj | V-Qal-ConsecImperf-2ms
This Hebrew word means to be able or have power, used in various contexts, such as overcoming or enduring, and is translated as 'be able' or 'have power' in the KJV.
Definition: 1) to prevail, overcome, endure, have power, be able 1a) (Qal) 1a1) to be able, be able to gain or accomplish, be able to endure, be able to reach 1a2) to prevail, prevail over or against, overcome, be victor 1a3) to have ability, have strength Aramaic equivalent: ye.khel (יְכִל "be able" H3202)
Usage: Occurs in 182 OT verses. KJV: be able, any at all (ways), attain, can (away with, (-not)), could, endure, might, overcome, have power, prevail, still, suffer. See also: Genesis 13:6; 1 Kings 14:4; Psalms 13:5.
הָיִ֤יתִי
hâyâh
H1961
"to be"
V-Qal-Perf-1cs
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
לִ/שְׂחוֹק֙
sᵉchôwq
H7814
"laughter"
Prep | N-ms
This Hebrew word for laughter can also mean mockery or scorn, as seen in Genesis when Ishmael laughed at Isaac. It can be joyful or hollow, and is often used to describe the ridicule of others. In Psalms, it is used to describe God's laughter at the wicked.
Definition: 1) laughter, laughing stock, mocking, derision 1a) laughter 1a1) joyful 1a2) hollow 1b) derision (of object) 1c) sport
Usage: Occurs in 14 OT verses. KJV: derision, laughter(-ed to scorn, -ing), mocked, sport. See also: Job 8:21; Ecclesiastes 7:6; Psalms 126:2.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
הַ/יּ֔וֹם
yôwm
H3117
"day"
Art | N-ms
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
כֻּלֹּ֖/ה
kôl
H3605
"all"
N-ms | Suff
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
לֹעֵ֥ג
lâʻag
H3932
"to mock"
V-Qal
To mock or deride someone is the meaning of this word, which can also imply speaking in a way that sounds like a foreign language.
Definition: 1) to mock, deride, ridicule 1a) (Qal) to mock, deride, have in derision 1b) (Niphal) to stammer 1c) (Hiphil) to mock, deride
Usage: Occurs in 18 OT verses. KJV: have in derision, laugh (to scorn), mock (on), stammering. See also: 2 Kings 19:21; Psalms 22:8; Psalms 2:4.
לִֽ/י
""
Prep | Suff
Study Notes — Jeremiah 20:7
Show Verse Quote Highlights
- Context
- Cross References
- Jeremiah 20:7 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Jeremiah 20:7
- Jamieson-Fausset-Brown on Jeremiah 20:7
- Matthew Poole's Commentary on Jeremiah 20:7
- Trapp's Commentary on Jeremiah 20:7
- Ellicott's Commentary on Jeremiah 20:7
- Adam Clarke's Commentary on Jeremiah 20:7
- Cambridge Bible on Jeremiah 20:7
- Barnes' Notes on Jeremiah 20:7
- Whedon's Commentary on Jeremiah 20:7
- Sermons on Jeremiah 20:7
Context — Jeremiah’s Complaint
5I will give away all the wealth of this city—all its products and valuables, and all the treasures of the kings of Judah—to their enemies. They will plunder them, seize them, and carry them off to Babylon.
6And you, Pashhur, and all who live in your house, will go into captivity. You will go to Babylon, and there you will die and be buried—you and all your friends to whom you have prophesied these lies.’”
7You have deceived me, O LORD, and I was deceived. You have overcome me and prevailed. I am a laughingstock all day long; everyone mocks me.
8For whenever I speak, I cry out; I proclaim violence and destruction. For the word of the LORD has become to me a reproach and derision all day long. 9If I say, “I will not mention Him or speak any more in His name,” His message becomes a fire burning in my heart, shut up in my bones, and I become weary of holding it in, and I cannot prevail.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hosea 9:7 | The days of punishment have come; the days of retribution have arrived— let Israel know it. The prophet is called a fool, and the inspired man insane, because of the greatness of your iniquity and hostility. |
| 2 | Jeremiah 20:9 | If I say, “I will not mention Him or speak any more in His name,” His message becomes a fire burning in my heart, shut up in my bones, and I become weary of holding it in, and I cannot prevail. |
| 3 | Lamentations 3:14 | I am a laughingstock to all my people; they mock me in song all day long. |
| 4 | Ezekiel 3:14 | So the Spirit lifted me up and took me away, and I went in bitterness and in the anger of my spirit, with the strong hand of the LORD upon me. |
| 5 | Psalms 22:6–7 | But I am a worm and not a man, scorned by men and despised by the people. All who see me mock me; they sneer and shake their heads: |
| 6 | Psalms 69:9–12 | because zeal for Your house has consumed me, and the insults of those who insult You have fallen on me. I wept and fasted, but it brought me reproach. I made sackcloth my clothing, and I was sport to them. Those who sit at the gate mock me, and I am the song of drunkards. |
| 7 | Luke 16:14 | The Pharisees, who were lovers of money, heard all of this and were scoffing at Jesus. |
| 8 | Jeremiah 29:26 | ‘The LORD has appointed you priest in place of Jehoiada, to be the chief officer in the house of the LORD, responsible for any madman who acts like a prophet—you must put him in stocks and neck irons. |
| 9 | Jeremiah 15:10 | Woe to me, my mother, that you have borne me, a man of strife and conflict in all the land. I have neither lent nor borrowed, yet everyone curses me. |
| 10 | Luke 22:63–64 | The men who were holding Jesus began to mock Him and beat Him. They blindfolded Him and kept demanding, “Prophesy! Who hit You?” |
Jeremiah 20:7 Summary
Jeremiah 20:7 is a honest and emotional prayer where Jeremiah expresses his feelings of frustration and confusion. He feels like God has given him a difficult task and he's being mocked by others, but he's still choosing to trust and obey God, even when it's hard (as seen in Jeremiah 1:7-8). This verse reminds us that following God isn't always easy, but it's always worth it, as promised in Matthew 16:25. By looking at Jeremiah's example, we can learn to be honest with our feelings and still choose to trust in God's goodness and sovereignty.
Frequently Asked Questions
Why does Jeremiah say that God deceived him in Jeremiah 20:7?
Jeremiah is expressing his feelings of frustration and confusion, not accusing God of deceit in the classical sense. He feels overwhelmed by the task of prophesying judgment to a rebellious people, as seen in Jeremiah 1:4-10 where God calls him to this difficult task.
Is Jeremiah complaining against God in this verse?
While Jeremiah's words may seem like a complaint, they are actually a cry of desperation and humility, acknowledging his own weakness and God's sovereignty, similar to the psalmist's cry in Psalms 13:1-2.
How can Jeremiah say that God overcame him and prevailed?
Jeremiah is recognizing that God's will and purposes are supreme, and he is submitting to them, even when he doesn't fully understand them, as expressed in Isaiah 55:8-9 where God's ways are higher than ours.
What does it mean that Jeremiah is a laughingstock all day long?
Jeremiah is experiencing ridicule and mockery from those who reject his message, which is a common experience for prophets and believers who stand for God's truth, as seen in Jeremiah 26:7-11 and 2 Corinthians 12:10.
Reflection Questions
- What are some ways that I feel like God is asking me to do something difficult or uncomfortable, and how can I respond in faith and obedience?
- How do I react when people mock or ridicule me for my faith, and what can I learn from Jeremiah's experience in this verse?
- In what ways do I feel overwhelmed or deceived by my circumstances, and how can I trust in God's sovereignty and goodness, as expressed in Romans 8:28?
- What are some ways that I can identify with Jeremiah's feelings of frustration and desperation, and how can I apply his example of humility and submission to my own life?
Gill's Exposition on Jeremiah 20:7
O Lord, thou hast deceived me, and I was deceived,.... What follows from hence to the end of the chapter is thought to have been said by the prophet, when in the stocks, or in prison, and shows
Jamieson-Fausset-Brown on Jeremiah 20:7
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 mocketh me. O Lord, thou hast deceived me.
Matthew Poole's Commentary on Jeremiah 20:7
The following part of the chapter to the end of it containeth a complaint or prayer of the prophet unto God, made (as some think) during his imprisonment by Pashur, but the certain time is not known. Our translators here might have translated the word yghyhm more favourably than thou hast deceived me. It might have been, thou hast persuaded me, or, thou hast allured or enticed me, as it is translated, ,22 Exo 22:16 16:29 . The word signifies no more than by words to remove a man from his own opinion. That is, doubtless, the sense here: Lord, I was not fond of this employment as a prophet, by thy words I was removed from my own opinion of myself; which might be spoken by the prophet without any reflection upon God; it only signifieth his undertaking the office of a prophet at God’ s command, not out of any ambition of his own. Thou art stronger than I and hast prevailed; but thou prevailest against me. Jeremiah at first excused himself to God, as we read, ; he said Ah, Lord God! behold, I am a child, and cannot speak; but the Lord prevailed upon him, replying, , Say not, I am a child; for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. , The Lord put forth his hand, and touched his mouth, and said, Behold, I have put my words in thy mouth. This is all that is here meant by deceiving, viz. God’ s overruling of him contrary to his own inclinations. I am in derision daily, every one mocketh me; he complaineth that now he was in this office every one mocked him and derided him, and that for the faithful discharge of that office to which God had called him.
Trapp's Commentary on Jeremiah 20:7
Jeremiah 20:7 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 mocketh me.Ver. 7. O Lord, thou hast deceived me, and I was deceived.] From hence to the end of the chapter the prophet, not without some tang and taint of human frailty, grievously quiritateth and expostulateth with God about the hard usage and ill success he met with in the execution of his prophetic function. But as ex incredulitate Thomae nostra contirmata est fides, Thomas’ s unbelief serveth to the settling of our faith; and as Peter’ s fall warneth us to look well to our standings; so when such a man as Jeremiah shall miscarry in this sort, and have such outbursts, oh be not high minded, but fear. Some render the text, Lord, if I be deceived, thou hast deceived me; and so every faithful man who keepeth to the rule, may safely say. Piscator hath it, Persuasisti mihi Iehova, et persuasus sum. O Lord, thou persuadedst me, and I was persuaded - sc., to undertake this prophetic office - but I have small joy of it. Some think he thus complained when he was put in prison by Pashnr. I am in derision daily, every one mocketh me.] This is the world’ s wages. The cynic said of the Megarians long ago, Better be their horse, dog, or pander than their teacher, and better he should be regarded. Iterum more solito causam suam μεμψιμοιρος coram Deo agit. - Oecolamp.
Ellicott's Commentary on Jeremiah 20:7
(7) O Lord, thou hast deceived me.—There is an obvious break between Jeremiah 20:6-7. The narrative ends, and a psalm of passionate complaint begins. Its position probably indicates that the compiler of the prophecies in their present form looked on the complaints as belonging to this period of the prophet’s work, representing the thoughts of that night of shame which was, as it were, the extremest point of apparent failure. This then was the end of his prophetic calling, this the fulfilment of the promise which told him that he was set over the nations, and that his enemies should not prevail against him (Jeremiah 1:8-10). Some touches of this feeling we have heard already in Jeremiah 15:18. Now it is more dominant and continuous. Thou art stronger than I, and hast prevailed.—Better, thou hast laid hold on me. Jehovah now appears to the prophet as a hard taskmaster who had forced him, against his will (Jeremiah 17:16), to enter on a work from which he shrank, and who gave him scorn and derision as his only wage. He felt, in St. Paul’s language, that “a necessity was laid upon” him (1 Corinthians 9:16); or in Isaiah’s, that the “strong hand” of the Lord was on him (Isaiah 8:11).
Daily.—Literally, all the day.
Adam Clarke's Commentary on Jeremiah 20:7
Verse 7. O Lord, thou hast deceived me] Thou hast promised me protection; and, lo! I am now delivered into the hands of my enemies. These words were probably spoken when Pashur smote him, and put him in prison. I think our translation of this passage is very exceptionable. My old Bible reads, Thou laddist me aside Lord; and I was lad aside. The original word is פתיתני pittithani, thou hast persuaded me, i.e., to go and prophesy to this people. I went, faithfully declared thy message, and now I am likely to perish by their cruelty. As the root פתה pathah signifies to persuade and allure, as well as to deceive, the above must be its meaning in this place. Taken as in our Version it is highly irreverent.
It is used in the same sense here as in Genesis 9:27: God shall enlarge (persuade, margin) Japheth; and he shall dwell in the tents of Shem.
Cambridge Bible on Jeremiah 20:7
Ch. Jeremiah 20:7-18. The prophet bitterly complains to God of his lot The passage opens to us the depths of the prophet’s soul, and we see him in intimate converse with God, and possessed now by the emotions of despair, and now by confident hope. We have here the thoughts, as Gi. and Co. observe, which may well have occupied his mind when in confinement, and Jeremiah 20:7-13 at any rate are thus closely connected both in time and subject-matter with Jeremiah 20:1-6. As derision was still the prophet’s fate (Jeremiah 20:7), they can hardly be later than the early part of Jehoiakim’s reign, when the hope that danger would be averted was still prevalent. On the other hand Jeremiah 20:14-18 most naturally belong to the latter days of Zedekiah, when the prophet stood alone, hated as the enemy of his people and a traitor to his country. It may be summarized thus. (i) Jeremiah 20:7-10. O Lord, Thou hast beguiled me. My human weakness cannot cope with the Divine strength.
Perforce I utter Thy message, and therefore am become an object of perpetual scorn. Yet that message, whatever I may resolve to the contrary, insists on utterance. Denunciation, craft, revenge—even my intimates employ these weapons against me. (ii) Jeremiah 20:11-13. After all, I have Jehovah on my side. My foes shall be put to perpetual shame. May He, who searches my heart and theirs, grant me to see their discomfiture. Praise be to Him for deliverance. (iii) Jeremiah 20:14-18. Accursed be the day of my birth and he who announced it.
May his doom be terrible as that of Sodom and Gomorrah. Why did he not cut me off from life ere I was born? Wherefore was I, wretched man that I am, given a share in human existence?
Barnes' Notes on Jeremiah 20:7
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.
Whedon's Commentary on Jeremiah 20:7
’S , Jeremiah 20:7-18.7. Deceived — Rather, persuaded: though the word often contains the sense of misleading. Here the meaning is: didst entice me into the prophetic office with vain hopes.
Sermons on Jeremiah 20:7
| Sermon | Description | |
|---|---|---|
|
Fire in My Bones by David Wilkerson | In this sermon, the preacher shares his personal journey of facing challenges and doubts in his ministry. He talks about how he was exposed to enemies and felt forsaken by God. He |
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Fire in Your Bones (Kwasizabantu) by David Wilkerson | In this sermon, the speaker shares his personal struggles and doubts as a preacher. He mentions how people accused him of being a hypocrite and a false prophet, which caused him to |
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I Don't Know How to Go On by Carter Conlon | In this sermon, the preacher emphasizes the power and strength of God in overcoming challenges and obstacles. He encourages the audience to thank God for the victory and to trust i |
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I Don’t Know How to Go On by Carter Conlon | In this sermon, the preacher emphasizes the importance of relying on God's strength in times of victory and in times of uncertainty. The sermon highlights the power of God to deliv |
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Crusading On--Our Responsibility by Beryl Amos | The preacher delves into the meaning of 'mukterizo,' which signifies mocking, deriding, and treating with contempt. The concept of sowing and reaping is emphasized, highlighting th |
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Wilderness Grace by John Nelson Darby | John Nelson Darby emphasizes the concept of 'Wilderness Grace,' illustrating how God's grace was evident in Israel's journey from Egypt to Sinai, despite their constant murmuring a |
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Mans Devices and the Lord's Counsel by J.C. Philpot | J.C. Philpot preaches about the divine sovereignty evident throughout the Scriptures, emphasizing that God's counsel will always prevail over the devices of man's heart. He illustr |