GOD'S WORD® Translation (©1995)
But you, O LORD, know that they plan to kill me. Don't forgive their crimes. Don't wipe their sins out of your sight. Make them stumble in your presence. Deal with them when you get angry.

King James Bible
Yet, LORD, thou knowest all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger.

Douay-Rheims Bible
But thou, O Lord, knowest all their counsel against me unto death: forgive not their iniquity, and let not their sin be blotted out from thy sight: let them be overthrown before thy eyes, in the time of thy wrath do thou destroy them.

Darby Bible Translation
And thou, Jehovah, knowest all their counsel against me to slay me. Forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee: deal with them in the time of thine anger.

English Revised Version
Yet, LORD, thou knowest all their counsel against me to slay me; forgive not their iniquity, neither blot out their sin from thy sight: but let them be overthrown before thee; deal thou with them in the time of thine anger.

Webster's Bible Translation
Yet, LORD, thou knowest all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thy anger.

World English Bible
Yet, Yahweh, you know all their counsel against me to kill me; don't forgive their iniquity, neither blot out their sin from your sight; but let them be overthrown before you; deal you with them in the time of your anger.

Young's Literal Translation
And Thou, O Jehovah, Thou hast known, All their counsel against me is for death, Thou dost not cover over their iniquity, Nor their sin from before Thee blottest out, And they are made to stumble before Thee, In the time of Thine anger work against them!

Cross References

Nehemiah 4:5 Do not forgive their iniquity and let not their sin be blotted out before You, for they have demoralized the builders.

Psalm 59:5 You, O LORD God of hosts, the God of Israel, Awake to punish all the nations; Do not be gracious to any who are treacherous in iniquity. Selah.

Psalm 109:14 Let the iniquity of his fathers be remembered before the LORD, And do not let the sin of his mother be blotted out.

Psalm 119:126 It is time for the LORD to act, For they have broken Your law.

Isaiah 2:9 So the common man has been humbled And the man of importance has been abased, But do not forgive them.

Jeremiah 6:15 "Were they ashamed because of the abomination they have done? They were not even ashamed at all; They did not even know how to blush. Therefore they shall fall among those who fall; At the time that I punish them, They shall be cast down," says the LORD.

Jeremiah 6:21 Therefore, thus says the LORD, "Behold, I am laying stumbling blocks before this people. And they will stumble against them, Fathers and sons together; Neighbor and friend will perish."

Jeremiah 7:20 Therefore thus says the Lord GOD, "Behold, My anger and My wrath will be poured out on this place, on man and on beast and on the trees of the field and on the fruit of the ground; and it will burn and not be quenched."

Jeremiah 17:4 And you will, even of yourself, let go of your inheritance That I gave you; And I will make you serve your enemies In the land which you do not know; For you have kindled a fire in My anger Which will burn forever.

Jeremiah 26:8 When Jeremiah finished speaking all that the LORD had commanded him to speak to all the people, the priests and the prophets and all the people seized him, saying, "You must die!

Jeremiah 26:11 Then the priests and the prophets spoke to the officials and to all the people, saying, "A death sentence for this man! For he has prophesied against this city as you have heard in your hearing."

Jeremiah 37:15 Then the officials were angry at Jeremiah and beat him, and they put him in jail in the house of Jonathan the scribe, which they had made into the prison.

Jeremiah 38:4 Then the officials said to the king, "Now let this man be put to death, inasmuch as he is discouraging the men of war who are left in this city and all the people, by speaking such words to them; for this man is not seeking the well-being of this people but rather their harm."

Commentary

Matthew Henry's Whole Bible Commentary

Verses 18-23

The prophet here, as sometimes before, brings in his own affairs, but very much for instruction to us.

I. See here what are the common methods of the persecutors. We may see this in Jeremiah's enemies, v. 18.

1. They laid their heads together to consult what they should do against him, both to be revenged on him for what he had said and to stop his mouth for the future: They said, Come and let us devise devices against Jeremiah. The enemies of God's people and ministers have been often very crafty themselves, and confederate with one another, to do them mischief. What they cannot act to the prejudice of religion separately they will try to do in concert. The wicked plots against the just. Caiaphas, and the chief priests and elders, did so against our blessed Saviour himself. The opposition which the gates of hell give to the kingdom of heaven is carried on with a great deal of cursed policy. God had said (v. 11), I devise a device against you; and now, as if they resolved to be quits with him and to outwit Infinite Wisdom itself, they resolve to devise devices against God's prophet, not only against his person, but against the word he delivered to them, which they thought by their subtle management to defeat. O the prodigious madness of those that hope to disannul God's counsel!

2. Herein they pretended a mighty zeal for the church, which, they suggested, was in danger if Jeremiah was tolerated to preach as he did: "Come," say they, "let us silence and crush him, for the law shall not perish from the priest; the law of truth is in their mouths (Mal. 2:6) and there we will seek it; the administration of ordinances according to the law is in their hands, and neither the one nor the other shall be wrested from them. Counsel shall not perish from the wise; the administration of public affairs shall always be lodged with the privy-counsellors and ministers of state, to whom it belongs; nor shall the word perish from the prophets"-they mean those of their own choosing, who prophesied to them smooth things, and flattered them with visions of peace. Two things they insinuated:-(1.) That Jeremiah could not be himself a true prophet, but was a pretender and a usurper, because he neither was commissioned by the priests, nor concurred with the other prophets, whose authority therefore will be despised if he be suffered to go on. "If Jeremiah be regarded as an oracle, farewell the reputation of our priests, our wise men, and prophets; but that must be supported, which is reason enough why he must be suppressed." (2.) That the matter of his prophecies could not be from God, because it reflected sometimes upon the prophets and priests; he had charged them with being the ringleaders of all the mischief (ch. 5:31) and deceiving the people (ch. 14:14); he had foretold that their heart should perish, and be astonished (ch. 4:9), that the wise men should be dismayed (ch. 8:9, 10), that the priests and prophets should be intoxicated, ch. 13:13. Now this galled them more than any thing else. Presuming upon the promise of God's presence with their priests and prophets, they could not believe that he would ever leave them. The guides of the church must needs be infallible, and therefore he who foretold their being infatuated must be condemned as a false prophet. Thus, under colour of zeal for the church, have its best friends been run down.

3. They agreed to do all they could to blast his reputation: "Come, let us smite him with the tongue, put him into an ill name, fasten a bad character upon him, represent him to some as despicable and fit to be prosecuted, to all as odious and not fit to be tolerated." This was their device, fortiter calumniari, aliquid adhaerebit-to throw the vilest calumnies at him, in hopes that some would adhere to him. to dress him up in bearskins, otherwise they could not bait him. Those who projected this, it is likely, were men of figure, whose tongue was no small slander, whose representations, though ever so false, would be credited both by princes and people, to make him obnoxious to the justice of the one and the fury of the other. The scourge of such tongues will give not only smart lashes, but deep wounds; it is a great mercy therefore to be hidden from it, Job 5:21.

4. To set others an example, they resolved that they would not themselves regard any thing he said, though it appeared ever so weighty and ever so well confirmed as a message from God: Let us not give heed to any of his words; for, right or wrong, they will look upon them to be his words, and not the words of God. What good can be done with those who hear the word of God with a resolution not to heed it or believe it? Nay,

5. That they may effectually silence him, they resolve to be the death of him (v. 23): All their counsel against me is to slay me. They hunt for the precious life; and a precious life indeed it was that they hunted for. Long was this Jerusalem's wretched character, Thou that killedst many of the prophets, and wouldst have killed them all.

II. See here what is the common relief of the persecuted. This we may see in the course that Jeremiah took when he met with this hard usage. He immediately applied to his God by prayer, and so gave himself ease.

1. He referred himself and his cause to God's cognizance, v. 19. They would not regard a word he said, would not admit his complaints, nor take any notice of his grievances; but, Lord (says he), do thou give heed to me. It is matter of comfort to faithful ministers that, if men will not give heed to their praying. He appeals to God as an impartial Judge, that will hear both sides, as every judge ought to do. "Do not only give heed to me, but hearken to the voice of those that contend with me; hear what they have to say against me and for themselves, and then make it to appear that thou sittest in the throne, judging right. Hear the voice of my contenders, how noisy and clamorous they are, how false and malicious all they say is, and let them be judged out of their own mouth; cause their own tongues to fall upon them."

2. He complains of their base ingratitude to him (v. 20): "Shall evil be recompensed for good, and shall it go unpunished? Wilt not thou recompense me good for that evil?" 2 Sa. 16:12. To render good for good is human, evil for evil is brutish, good for evil is Christian, but evil for good is devilish; it is so very absurd and wicked a thing that we cannot think but God will avenge it. See how great the evil was that they did against him: They have dug a pit for my soul; they aimed to take away his life (no less would satisfy them), and that not in a generous way, by an open assault, against which he might have an opportunity of defending himself, but in a base, cowardly, clandestine way: they dug pits for him, which there was no fence against, Ps. 119:85. But see how great the good was which he had done for them: Remember that I stood before thee to speak good for them; he had been an intercessor with God for them, had used his interest in heaven on their behalf, which was the greatest kindness they could expect from one of his character. He is a prophet and he shall pray for thee, Gen. 20:7. Moses often did this for Israel, and yet they quarrelled with him, and sometimes spoke of stoning him. He did them this kindness when they were in imminent danger of destruction and most needed it. They had themselves provoked God's wrath against them, and it was ready to break in upon them, but he stood in the gap (as Moses, Ps. 106:23) and turned away that wrath. Now, (1.) This was very base in them. Call a man ungrateful and you can call him no worse. But it was not strange that those who had forgotten their God did not know their best friends. (2.) It was very grievous to him, as the like was to David. Ps. 35:13; 109:4, For my love they are my adversaries. Thus disingenuously do sinners deal with the great intercessor, crucifying him afresh, and speaking against him on earth, while his blood is speaking for them in heaven. See Jn. 10:32. But, (3.) It was a comfort to the prophet that, when they were so spiteful against him, he had the testimony of his conscience for him that he had done his duty to them; and the same will be our rejoicing in such a day of evil. The blood-thirsty hate the upright, but the just seek his soul, Prov. 29:10.

3. He imprecates the judgments of God upon them, not from a revengeful disposition, but in a prophetical indignation against their horrid wickedness, v. 21-23. He prays, (1.) That their families might be starved for want of bread: "Deliver up the children to the famine, to the famine in the country for want of rain, and that in the city through the straitness of the siege. Thus let this iniquity of the fathers be visited upon the children." (2.) That they might be cut off by the sword of war, which, whatever it was in the enemy's hand, would be, in God's hand, a sword of justice: "Pour them out (so the word is) by the hands of the sword; let their blood be shed as profusely as water, that their wives may be left childless and widows, their husbands being taken away by death" (some think that the prophet refers to pestilence); let their young men, that are the strength of this generation and the hope of the next, be slain by the sword in battle. (3.) That the terrors and desolations of war might seize them suddenly and by surprise, that thus their punishment might answer to their sin (v. 22): "Let a cry be heard from their houses, loud shrieks, when thou shalt bring a troop of the Chaldeans suddenly upon them, to seize them and all they have, to make them prisoners and their estates a prey;" for thus they would have done by Jeremiah; they aimed to ruin him at once ere he was aware: "They have dug a pit for me, as for a wild beast, and have hid snares for me, as for some ravenous noxious fowl." Note, Those that think to ensnare others will justly be themselves ensnared in an evil time. (4.) That they might be dealt with according to the desert of this sin, which was without excuse: "Forgive not their iniquity, neither blot out their sin from thy sight; that is, let them not escape the just punishment of it; let them lie under all the miseries of those whose sins are unpardoned." (5.) That God's wrath against them might be their ruin: Let them be overthrown before thee. This intimates that justice was in pursuit of them, that they endeavoured to make their escape from it, but in vain; "they shall be made to stumble in their flight, and being overthrown they will certainly be overtaken." And then, Lord, in the time of thy anger, do to them (he does not say what he would have done to them, but) do to them as thou thinkest fit, as thou usest to do with those whom thou art angry with-deal thus with them. Now this is not written for our imitation. Jeremiah was a prophet, and by the impulse of the spirit of prophecy, in the foresight of the ruin certainly coming upon his persecutors, might pray such prayers as we may not; and, if we think by this example to justify ourselves in such imprecations, we know not what manner of spirit we are of; our Master has taught us, by his precept and pattern, to bless those that curse us and pray for those that despitefully use us. Yet it is written for our instruction, and is of use to teach us, [1.] That those who have forfeited the benefit of the prayers of God's prophets for them may justly expect to have their prayers against them. [2.] That persecution is a sin that fills the measure of a people's iniquity very fast, and will bring as sure and sore a destruction upon them as any thing. [3.] Those who will not be won upon by the kindness of God and his prophets will certainly at length feel the just resentments of both.

Calvin's Commentary

23. Yet, LORD, thou knowest all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger.

23. Et tu Jehovah nosti omnia consilia eorum super me in mortem; ne propitius sis (vel, placabilis) super iniquitate eorum, et peccatum eorum (vel, scelus eorum) a facie tua ne deleas (quidam existimant tmchy esse in kal, et y pont loco h,) et sint impingentes coram facie tua, in die excandescentiae tuae fac cum ipsis.

I shall not be able to explain this verse to-day.
PRAYER

Grant, Almighty God, that since thou exhortest us daily, and even constantly to repent, by the doctrine of thy Gospel, and shewest thyself to us reconcilable, -- O grant, that we may not disregard so incomparable a benefit, but with resigned minds devote ourselves wholly to thee, and that we may not so far provoke thy wrath as to be altogether reiected by thee, and to find at last that there is no mercy for us; but may we anticipate extreme judgment, while the time of thy good-will continues, and thus embrace the benefit of reconciliation which thou offerest to us, so that being thankful to thee and accepted in thine only-begotten Son, we may proceed in the course of our vocation, until we shall at length enjoy that eternal inheritance which thine only-begotten Son has obtained for us by his own blood. -- Amen.

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Alphabetical: against all anger be before blot But crimes deadly deal designs Do forgive from in iniquity kill know Let LORD may me not O of or out overthrown plots sight sin sins the their them they time to with Yet you your

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The Hebrew Sages and their Proverbs
[Sidenote: Role of the sages in Israel's life] In the days of Jeremiah and Ezekiel (Jer. xviii. 18; Ezek. vii. 26) three distinct classes of religious teachers were recognized by the people: the prophets, the priests, and the wise men or sages. From their lips and pens have come practically all the writings of the Old Testament. Of these three classes the wise men or sages are far less prominent or well known. They wrote no history of Israel, they preached no public sermons, nor do they appear …
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The Sick Person Ought Now to Send for Some Godly and Religious Pastor.
In any wise remember, if conveniently it may be, to send for some godly and religious pastor, not only to pray for thee at thy death--for God in such a case hath promised to hear the prayers of the righteous prophets, and elders of the church (Gen. xx. 7; Jer. xviii. 20; xv. 1; 1 Sam. xii. 19, 23; James v. 14, 15, 16)--but also upon thy unfeigned repentance to declare to thee the absolution of thy sins. For as Christ hath given him a calling to baptize thee unto repentance for the remission of thy …
Lewis Bayly—The Practice of Piety

The Hindrances to Mourning
What shall we do to get our heart into this mourning frame? Do two things. Take heed of those things which will stop these channels of mourning; put yourselves upon the use of all means that will help forward holy mourning. Take heed of those things which will stop the current of tears. There are nine hindrances of mourning. 1 The love of sin. The love of sin is like a stone in the pipe which hinders the current of water. The love of sin makes sin taste sweet and this sweetness in sin bewitches the …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Ninth Commandment
Thou shalt not bear false witness against thy neighbour.' Exod 20: 16. THE tongue which at first was made to be an organ of God's praise, is now become an instrument of unrighteousness. This commandment binds the tongue to its good behaviour. God has set two natural fences to keep in the tongue, the teeth and lips; and this commandment is a third fence set about it, that it should not break forth into evil. It has a prohibitory and a mandatory part: the first is set down in plain words, the other …
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COMPRISING I. HIS CONFESSION OF FAITH, AND REASON OF HIS PRACTICE; II. DIFFERENCES ABOUT WATER BAPTISM NO BAR TO COMMUNION; AND III. PEACEABLE PRINCIPLES AND TRUE[1] ADVERTISEMENT BY THE EDITOR. Reader, these are extraordinary productions that will well repay an attentive perusal. It is the confession of faith of a Christian who had suffered nearly twelve years' imprisonment, under persecution for conscience sake. Shut up with his Bible, you have here the result of a prayerful study of those holy …
John Bunyan—The Works of John Bunyan Volumes 1-3

Jeremiah, a Lesson for the Disappointed.
"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord."--Jeremiah i. 8. The Prophets were ever ungratefully treated by the Israelites, they were resisted, their warnings neglected, their good services forgotten. But there was this difference between the earlier and the later Prophets; the earlier lived and died in honour among their people,--in outward honour; though hated and thwarted by the wicked, they were exalted to high places, and ruled in the congregation. …
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Eph. i. 11.--"Who worketh all things after the counsel of his own will."--Job xxiii. 13. "He is in one mind, and who can turn him? and what his soul desireth, even that he doeth." Having spoken something before of God, in his nature and being and properties, we come, in the next place, to consider his glorious majesty, as he stands in some nearer relation to his creatures, the work of his hands. For we must conceive the first rise of all things in the world to be in this self-being, the first conception …
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Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some …
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The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious …
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