Exegetical and Hermeneutical Commentary of Jeremiah 20:9

Then I said, I will not make mention of him, nor speak any more in his name. But [his word] was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not [stay].

9. make mention ] rather, think thereon, i.e. on “the word.”

I am weary with forbearing ] rather, as in Jer 6:11, “weary with holding in.”

Fuente: The Cambridge Bible for Schools and Colleges

Jer 20:9

Then I said, I will not make mention of Him nor speak any more in His name.

Jeremiah discouraged

I. Jeremiahs momentary rashness. Oh! it was a rash speech–like the rashness of Job, like the petulance of Jonah. It is useful for us to have set before us the failings of the most distinguished of Gods people. We learn from these failings, that after all they were mere men, and men of like passions with ourselves, that they were encompassed with the same infirmity, that they carried about with them the same weakness, and that therefore the same grace which was triumphant in them in the result can be equally triumphant in our support and in our ultimate victory.

II. His many and great discouragements.

1. They arose partly from the very nature of his message. His was not a pleasing burden. The message of Gods Word is a message of wrath as well as of mercy; there are denunciations in it as well as promises. And we must be as faithful and as earnest in the delivery of the one as we are in the delivery of the other.

2. The unbelief and opposition which that message experienced.

3. Nor were the hearers of Jeremiah satisfied with the discouragement that would be occasioned by their opposition to and unbelief of the message of the prophet; they added to this bitter reproach, misrepresentation and persecution. What though earth meets us with its opposition? What though calumnies are flung against the cause in which we are engaged? We are not looking for earthly honours; we are not seeking the gratitude and encomiums of the world. Our record is with God; our reward is on high. We appeal to His judgment seat; we labour as in His sight.

III. The perseverance, by which the course of the prophet was marked, notwithstanding all. Mark, then, it was only a momentary fit of despondency. They are the moments of Gods people, that are the seasons of their giving way; it is not the characteristic of their entire life. Though they may now and then say, I will not make mention of Him nor speak any more in His name, follow them a little–they are at it again, and again, and again; and on to a dying hour, and with their dying breath, that name is on their lips; and when the tongue is silent, it is still engraven on the heart. (W. H. Cooper.)

Pulpit experience

I. The power of the outward to induce a godly minister to discontinue his work. I will state a few of the things which often induce this depressing state of mind

1. The momentous influences that must spring from our labours. In every sentence we touch cords that shall send their vibrations through the endless future; that shall peal in the thunders of a guilty conscience, or resound in the music of a purified spirit.

2. The incessant draw upon the vital energies of our being. To preach is to teach as well as to exhort and warn; and to teach the Bible requires a knowledge of the Bible, and to know the Bible requires the most earnest, continued, and indefatigable investigation. Physical labour tires some limb, but this labour tires the soul itself; and when the soul is tired, the man himself is tired.

3. The seeming ineffectiveness of his labours.

4. The inconsistent conduct of those who profess to believe the truth.

II. The stronger power of the inward to induce a godly minister to persevere in his work. Look at this inner force; it is like a fire. Fire! What a purifying, expanding power! it turns everything to its own nature. So it is with the Word of God. This fire was shut up in the bones of the prophet; it became an irrepressible force. The thoughts that passed his mind about resigning, feel as fuel to increase its force. If a man has Gods truth really in him, he must speak it out.

1. This word kindled within him the all-impelling fire of philanthropy. Many waters cannot quench love. All the waters of ministerial annoyance, disappointment, anxieties, and labour, shall not quench this fire, if the Word of God is shut up in his bones.

2. This word kindled within him the all-impelling fire of piety. It filled him with love to God. David felt this fire when he said, I beheld the transgressors, and was grieved. Paul felt this fire at Athens, when he felt his spirit stirred within him.

3. This word kindled within him the all-impelling fire of hope. The Word of God kindles within us a fire that lights up the future world, and makes us feel that what we are doing, however humble, is great, because it is for eternity.

4. This word kindled within him the strong fire of duty. It is giving in trust, etc. I am a debtor, says Paul. (Homilist.)

The soul under discouragement

I. The effects of discouragement as a pious soul.

1. In our labours for the good of others.

2. In our exertions for our own souls. Such apprehension is most enervating.

II. The effect of piety on a discouraged soul.

1. To shame querulous impatience.

2. To resuscitate drooping energies.

Conclusion:

1. Expect discouragements in every part of your duty.

2. Make them occasions for glorifying God the more. (C. Simeon, M. A.)

Ministers, their discouragements and supports

I. Ministerial discouragements distressingly felt.

1. Here is a rash resolution formed.

2. An insuperable obstacle presented to his meditated abandonment of his work.

II. Popular detraction sensitively deplored.

1. Explain the nature of popular detraction.

2. Adduce Scripture precepts respecting the evil of popular detraction.

3. Exhibit Scripture examples of individuals who have felt the scorpions sting of popular detraction.

4. Analyse more particularly the ease of the prophet as exhibited in the text.

III. Divine support happily realised.

1. From a sense of the presence and power of God.

2. Expectation of the future failure and confusion of his opposers.

3. From a belief of the omniscience of God.

4. From the efficacy of prayer.

Learn–

(1) To expect detraction.

(2) Follow the Saviours rule: speak to the detractor alone.

(3) Cultivate habits of circumspection.

(4) Lay our cause before God.

(5) Anticipate through the merits of Christ a world where there will be no defaming. (J. Redford)

The burning fire

We have sometimes seen a little steamer, like The Maid of the Mist at the foot of the Falls of Niagara, resisting and gaining upon a stormy torrent, madly rushing past her. Slowly she has worked her way through the mad rush of waters, defying their attempt to bear her back, calmly and serenely pursuing her onward course, without being turned aside, or driven back, or dismayed. And why? Because a burning fire is shut up in her heart, and her engines cannot stay, because impelled in their strong and regular motion. Similarly, within Jeremiahs heart a fire had been lit from the heart of God, and was kept aflame by the continual fuel heaped on it. The difficulty, therefore, with him was, not in speaking, but in keeping silent–not in acting, but in refraining. (F. B. Meyer, B. A.)

A heart on fire

But, after all, our main desire is to know how we may have this heart on fire. We are tired of a cold heart toward God. We complain because of our sense of effort in Christian life and duty; we would fain learn the secret of being so possessed by the Spirit and thought of God that we might be daunted by no opposition, abashed by no fear. The source of the inward fire is the love of God, shed abroad by the Holy Ghost; not primarily our love to God, but our sense of His love to us. The coals of juniper that gave so fierce a heat to the heart of a Rutherford were brought from the altar of the heart of God. If we set ourselves with open face towards the Cross, which, like a burning lens, focuses the love of God, and if, at the same time, we reckon upon the Holy Spirit–well called the Spirit of Burning–to do His wonted office, we shall find the ice that cakes the surface of our heart dissolving in tears of penitence; and presently the sacred fire will begin to glow. When that love has once begun to burn within the soul, when once the baptism of fire has set us aglow, the sins and sorrows of men–their impieties and blasphemies, their disregard of God, of His service and of His day, their blind courting of danger, their dalliance with evil, will only incite in us a more ardent spirit. (F. B. Meyer, B. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 9. I wilt not make mention of him] I will renounce the prophetic office, and return to my house.

As a burning fire shut up in my bones] He felt stings of conscience for the hasty and disobedient resolution he had formed; he felt ashamed of his own weakness, that did not confide in the promise and strength of God; and God’s word was in him as a strongly raging fire, and he was obliged to deliver it, in order to get rid of the tortures which he felt from suppressing the solemn message which God had given. It is as dangerous to refuse to go when called, as it is to run without a call. On this subject, See Clarke on Jer 1:6.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Then I said, I will not make mention of him, nor speak any more in his name: this daily scorn and reproach which the prophet saw himself exposed unto, for preaching against the sin and wickedness of the people, was a sore temptation upon him to lay down his employment as a prophet. He did not speak this openly, but he spoke it in his heart, he had (as he confesseth) many such thoughts in his breast. But he saith he was not able to do what he thought to do, he found in his heart a constraint to go on, that when a revelation came at any time from God unto him, it was like a fire in his bones, which he must quench by uttering what God had revealed to him.

Fuente: English Annotations on the Holy Bible by Matthew Poole

9. his wordwasor literally, “there was in my heart, as it were, aburning fire,” that is, the divine afflatus or impulse to speakwas as . . . (Job 32:18; Job 32:19;Psa 39:3).

weary with forbearing, and Icould not“I labored to contain myself, but I could not”(Ac 18:5; compare Jer 23:9;1Co 9:16; 1Co 9:17).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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 1Co 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.

Fuente: John Gill’s Exposition of the Entire Bible

Now this passage is especially worthy of being observed; for not only teachers are influenced by this feeling, but all the godly without exception. For when we see that men are, as it were, made worse through God’s word, we begin to doubt whether it be expedient to bury every remembrance of God and to extinguish his word, rather than to increase the licentiousness of men, they being already inclined enough to commit sin. We indeed see at this day that the doctrine of the Gospel does not restore all to obedience; but many give themselves a more unbridled license, as though the yoke of discipline was wholly removed. There was some fear under the Papacy, there was some sort of obedience and subjection; and now the liberty of the Gospel, what is it to many but brute license, so that they sin with impunity and blend heaven and earth together. There are also others who, on observing so many controversies, do, under that pretext, throw aside every concern for religion, and every attention to it. There are some fanatics who allow themselves to doubt and even to deny the existence of God. As then we see that the effect of the truth is not such as might be wished, those who are otherwise firm must needs be shaken or made to totter. Therefore, this passage ought the more to be noticed; for Jeremiah confesses that he was sore troubled when he saw that the word of God was a derision, and hence he wished to withdraw from the course of his calling. Let us know that whenever such a thing comes into our minds we ought manfully to resist it; and, therefore, the two things here mentioned ought to be connected, for when he said, I will no more mention him, nor speak in his name, he added, but the word of God was like a burning fire

We hence see how God restrained his servant, lest he should fall headlong, or succumb under his temptation; for he would have been suddenly drawn in as it were into a deep gulf, had he not been preserved by God. Therefore, whenever temptations of this kind present themselves to us, let us pray God to restrain and to support us; or if we have already fallen, let us pray him to raise us up and to strengthen us by his Spirit.

But the way is shewn by which God aided his servant: The word of God became as a burning fire in his heart; and it was also closed up in his bones, so that he was led by an ardent zeal, and could not be himself without going onward in the course of his office. He concludes by saying, that he was wearied, or could hardly bear himself, with forbearing; as though he had said, that it was not in his power either to abstain from teaching or to do what God commanded; for a burning ardor forced him to go on; and yet he had no doubt in his view those despisers with whom he had to do. It is the same then as though he had said, that he had found out what it was to have the whole world against him, but that God prevailed. Now this was said, because profane men take occasion to be secure and indifferent, when they imagine that Prophets and teachers are unfeeling men, — “O, what do we care for fanatics, who do not possess common feelings? and it is no wonder, since they are stupid and insensible, that they are thus angry and violent, disregard all others, and feel nothing that is human.” As, then, they imagine that men are sticks, when they speak of God’s servants as being without discretion, the Prophet seems to say, “Surely ye are deceived, for I am not so much an iron, but that I am influenced by strong and many feelings; nay, I have learnt and I know how great is my weakness, nor do I dissemble but that I am subject to fear, to sorrow, and to other passions; but God has prevailed There is then no reason for you to think that I speak so boldly, because I feel nothing human; but I have done so after a hard struggle, after all those things came into my mind, which are calculated to weaken the courage of my heart; yet God stretched forth his hand to me, and not only so, but I was constrained, lest I should arrogate anything to myself, or boast of my heroic courage. I did not prevail, he says, but when I submitted myself to God and desired to give up my calling, I was constrained, and God dealt powerfully with me, for his word became as a burning fire in my heart, so that at length, through the strong influence of the Spirit, I was constrained to proceed in the discharge of my office.”

Therefore I said, I will mention him no more, nor speak in his name; not that the Prophet wished himself or others to forget God, but because he thought that he lost all his labor, and that he in vain made a stir, since he cried aloud without any benefit, and not only so, but he more and more exasperated the wicked; as an ulcer, the more it is pressed, the more putrid matter it emits; so the impiety of the people was more and more discovered, when the Prophet reproved sins which were before hid. (12)

Let us now then learn by the example of the Prophet, that whenever Satan or our flesh raises an objection and says, that we ought to desist from preaching celestial truth because it produces not its proper and legitimate fruits, it is nevertheless a good odor before God, though fatal to the ungodly. Though then the truth of the Gospel proves the savor of death to many, yet our labor is not on that account of no value before God; for we know that we offer to God an acceptable sacrifice; and though our labor be useless as to men, it is yet fruitful as to the glory of God; and while we are the odor of death unto death to those who perish, yet to God, even in this respect, our labor is acceptable. (2Co 2:16)

Let us also beware lest we withdraw ourselves from God; but even when many things happen to impede our course, let us overcome them by the power of the Spirit. At the same time let us fear, lest through our sloth we bury our ardor of which the Prophet speaks. We see what happened to Jonah; he had so far fallen as to forsake entirely his office, by extinguishing, as much as he could, the judgment of God; and when he became a fugitive, he thought himself beyond danger, as though he was removed from God’s presence. (Jon 1:3.) God indeed saw him, but yet his word was not in him as a burning fire. As then so great a man through his own sloth extinguished, as far as he could, the light of the Holy Spirit, how much more ought we to fear, lest the same thing should happen to us? Let us then rouse the sparks of this fervor, until it inflame us, so that we may faithfully devote ourselves altogether to the service of God; and if at any time we become slothful, let us stimulate ourselves, and may the power of the Holy Spirit be so revived, that we may to the end pursue the course of our office and never stand still, but assail even the whole world, knowing that God commands us and requires from us what others disapprove and condemn.

(12) The beginning of the eighth verse seems to be connected with the end of the seventh. Such appears to be the Syriac version. Then the remaining part of the eighth will coalesce with the ninth. This gives a consistency to the whole passage.

I am become a derision every day; The whole of it are jeering me,

8. Whenever I speak, cry against violence, Or, proclaim a devastation. Because the word of Jehovah was to me A reproach and a scoff every day,

9. Therefore I said, “I will not mention it, Nor will I speak any more in his name;” But it became in my heart Like a burning fire, confined in my bones; And I was wearied with restraining and I could not.

—

Ed.

Fuente: Calvin’s Complete Commentary

(9) Then I said . . .The sense of a hopeless work, destined to fail, weighed on the prophets soul, and he would fain have withdrawn from it; but it (the words in italics, though they do not spoil the sense, are hardly needed) burnt like fire within him, and would not be restrained.

I could not stay.Better, I prevailed not. Here again the interpolated word is needless, and in part spoils the emphasis. The I could is the same word as the prevailed of Jer. 20:7. God had prevailed against him, compelled him to undertake a work against his will, but he could not prevail against God. Like so much of Jeremiahs language this also came from the hymns of Israel (Psa. 39:3).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

9. I will not, etc. Because his word had been apparently fruitless of good, and brought only sorrow to himself.

Shut up in my bones A vivid phrase for a restless and resistless inward moving.

Fuente: Whedon’s Commentary on the Old and New Testaments

Jer 20:9. Then I said, I will not make mention of him But when I say, I will not make mention of itthen it becomes in my heart, &c. So it is said of St. Paul, that his spirit was stirred in him; and again, that a necessity was laid upon him to preach the Gospel. See Act 17:16. 1Co 9:16. Elihu, in Job, speaks of the spirit constraining him: see Job 32:18-19 and Virgil’s Eneid, 6: ver. 77. Indeed, no heat is so raging and insupportable, as that in the bosom of an honest man, upon the doing of any thing which he ought not to have done, or refraining from that which his conscience informs him he ought to do.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 1059
A SOUL UNDER DISCOURAGEMENT

Jer 20:9. Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones; and I was weary with forbearing, and I could not stay.

IF we would see the corruption of human nature in its true light, we should look at it, not merely as existing in the worst of men, but as breaking forth even in the best. A more tender-hearted and pious man than Jeremiah did not perhaps exist on earth at his day: yet, under great provocation, he breaks forth into language most unseemly, both against God and man. As to the reproachful name by which he designated his persecuting enemy, we may well suppose, that, as it was justly merited on the part of Pashur, so it was denounced only in compliance with a divine impulse: The Lord hath not called thy name Pashur, but Magor-missabib; which imported, that he should be a terror to himself, and to all his friends [Note: ver. 3, 4.]. But we cannot offer any such apology for the language which he afterwards uttered, in reproaching God himself, and execrating even the day of his birth [Note: ver. 7, 1417.]. We behold here the struggle between grace and corruption, or, as St. Paul expresses it, the flesh lusting against the Spirit, and the Spirit against the flesh: and when we see how awfully an unhallowed temper prevailed over this good man, we cannot but exclaim, Lord, what is man, that thou art mindful of him; and the son of man, that thou so regardest him?

In the conflict that is here expressed, we behold,

I.

The effects of discouragement on a pious soul

Doubtless there was abundant occasion for the prophet to complain. Pashur, the chief governor in the house of the Lord during the course allotted to him in the temple, had certainly treated him with great cruelty and great indignity, putting him into the stocks, as a public spectacle to all. Upon this, the spirit of the prophet was roused; and he complained even against God himself, in whose service he had been subjected to this heavy trial. O Lord, thou hast deceived me, and I was deceived; or, as it is translated in the margin, Thou hast enticed me, and I was enticed. God had not deceived him: for he had told the prophet, in the first instance, that all the princes, and priests, and people of the land, should fight against him. But it is probable that the prophet had interpreted too strictly the promise with which God had encouraged him to undertake the prophetic office; namely, They shall not prevail against thee; for I am with thee, to deliver thee [Note: Jer 1:18-19.]. It seems that he had expected an exemption from actual suffering; whereas, the promise referred only to final victory: and, under this disappointment, he determined to make no more mention of God, and to speak no more in his name.

Now, somewhat of a similar spirit is apt to prevail in us, when we labour under discouragement

1.

In our efforts for the good of others

[Ministers, when, after long-continued exertions, they find that, instead of benefiting others, they have only brought evil on themselves, are apt to complain, that they have laboured in vain, and spent their strength for nought: and, under these painful feelings, they either desert their post, or regret at least that they ever engaged in such an unprofitable employment. Moses, the meekest of the human race, greatly erred in this very way [Note: Exo 5:22-23.] As did Joshua also, after his entrance into Canaan [Note: Jos 7:7.] And in like manner, not only ministers, over their people, mourn, but parents over their children, masters over their servants, and teachers, over the poor whom they endeavour to instruct: and too often does their want of success, and a sad return of evil for good, make them weary of their labours, and ready to abandon them altogether.]

2.

In our exertions for our own souls

[Persons, when first enticed or persuaded to embrace the Gospel, fondly imagine that they shall go forward in the divine life with ease: but when they come to find what conflicts they have to sustain, and what slow progress they make, they are greatly discouraged, and almost ready to blame even God himself, as having disappointed their expectations. They may not go so far as to say, There is no hope: I have loved idols, and after them will I go [Note: Jer 2:25.]: but with a mixture of querulousness and despondency, many a pious man will harbour the thought, My way is hid from the Lord, and my judgment is passed over from my God [Note: Isa 40:27.]. And how enervating such an apprehension must be, it is scarcely needful for me to declare.]

But on the other hand our text exhibits,

II.

The effect of piety on a discouraged soul

Jeremiah attempted, for a season, to execute his rash determination: but he could not persist in his purpose: for the word of God was like a burning Are in his bones; so that he could not refrain from declaring it, as he had done before, if by any means he might at last succeed in bringing his audience to repentance. And thus will grace work in every soul, even under the deepest discouragements. It will operate,

1.

To shame our querulous impatience

[When David had given vent to querulous and unbelieving expressions, he corrected himself, and acknowledged that they were the fruit of his own infirmity [Note: Psa 73:12-16; Psa 77:7-10.]. And we also shall blush, when we look back upon the dissatisfaction which we have expressed at the small success of our efforts. What if, in relation to others, we are constrained to say, Who hath believed our report? It is nothing but what Prophets and Apostles have said before us. And, if we cannot benefit others to the extent we could wish, it should satisfy us that we have done what we could for them, and for the honour of our God. If He be glorified, we should be content with any thing whereby his glory may be advanced [Note: Isa 49:5.]. And if he delay to accomplish in us our desires, we should wait his appointed time, in meek submission to his will [Note: Hab 2:3.].]

2.

To revive our languid hopes

[Grace will bring to our view the promises of God; not a jot or tittle of which can ever fail. It will remind us that God is the same as ever: his arm is not shortened, that it cannot save; nor is his ear heavy that he cannot hear. Against hope, it will lead us to believe in hope; and will determine us, even though he should slay us, yet firmly and immoveably to trust in him.]

3.

To resuscitate our drooping energies

[Our hands may hang down for a time; but the operation of divine grace will raise them up again. Jeremiah was weary with forbearing, even more than he had been with executing the work that bad been assigned him. And so shall we be, if grace have its perfect work within us. Our labours, both ministerial and personal, will be renewed; that at least we may have the testimony of our own conscience, that whatever failure there be, it is not for want of exertion on our part to prevent it. God has said, Be not weary in well-doing; for in due season ye shall reap, if ye faint not. And if he be with us, we shall, in dependence on his word, go forward, steadfast and immoveable, and always abounding in the work of the Lord.]

Address
1.

Expect discouragements in every part of your duty

[Who amongst the saints was ever exempt from them? and who is not taught to expect them? They are Gods appointed means for trying our faith and love, and for increasing every divine grace within us. If we are soldiers of Jesus Christ, we must expect conflicts, and pass through them to the attainment of the crown.]

2.

Make them occasions of glorifying God the more

[If we have fightings without and fears within, we must go the more earnestly to God for help, and rely the more firmly on his promised aid. Instead of sinking under discouragements of any kind, we must say to every enemy that obstructs our way, Who art thou, O great mountain? Before Zerrubbabel thou shalt become a plain.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

What a blessed testimony, is it to the truth of the holy scriptures, that their effects on the souls of God’s people, are in all ages the same. What Jeremiah said, all more or less find, that the word of the Lord is as a fire and as an hammer. Reader! can you bear like testimony to its power in your heart? Luk 24:32 . And what an uniform correspondence is there in all ages of the Church, among the Lord’s people, how the enemy stirreth up the minds of men, to wait for their halting. An infirmity of the Lord’s people, becomes subject of delight to carnal minds. Aha! Aha! so would we have it. This is the language of all the haters of Christ’s people. Psa 35:20-21 . The glory given to the Lord, in the close of this paragraph, is beautiful: and no less so the hymn of praise with which it ends.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Jer 20:9 Then I said, I will not make mention of him, nor speak any more in his name. But [his word] was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not [stay].

Ver. 9. Then I said, I will not make mention of him, nor speak any more in his name, ] a i.e., I will give over preaching. This, said Latimer in a like case, was a naughty, a very naughty, resolution.

But his word was in my heart as a burning fire. ] b Ex sensu malae conscientiae propter illud propositum. And here was the work of the Spirit against that carnal resolution of his. God’s people cannot do the things that they would, saith the apostle. Gal 5:17 As they cannot do the good they would, because of the flesh, so neither the evil that they would, because of the Spirit. There is a continual conflict, and as it were the company of two opposite armies. Son 6:13 True grace will as little be hid as fire: quis enim celaverit ignem?

And I was weary with forbearing, and could not stay. ] c Jeremiah’s service among the Jews was something like that of Mantius Torquatus among the Romans, who gave it over, saying, Neither can I bear their manners, nor they my government. He began to think, with that painful patriarch, that rest was good; Gen 49:15 and with the olive, vine, and fig tree in Jotham’s parable, that it was best to enjoy a beloved privacy. He was ready to say, Bene qui latuit bene vixit; and Bene qui tacuit bene dixit, &c. But this could not hold with him, he saw well; for as the motion of the heart and lungs is ever beating, and it is a pain to restrain it, to hold the breath, so here,

“ Strangulat inclusus dolor atque exaestuat intus:

Cogitur et vires multiplicare suas. ” – Ovid., Trist.

a Ex humano motu et metu hoc in mentem incidit. – A Lapide; Pisc.

b Quoque magis tegitur, tanto magis aestuat ignis. – Ovid.

c Hanc legem ex hoc loco dat concionatori ne defatigetur nec ullo tempore sileat, sive sit qui auscultet, sive non. – Chrysost, de Lazaro.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)