14 Cursed is the day in which I was born: don't let the day in which my mother bore me be blessed.
*Minor differences ignored. Grouped by changes, with first version listed as example.
It seems, as I have said, that the Prophet was inconsistent with himself; from joy and thanksgiving he immediately passed into curses and execrations; what could have been less appropriate? If we say that he was tried by a new temptation, yet this seems by no means satisfactory, though it is in this way that interpreters commonly untie the knot. But it seems to me a levity unworthy of the holy man to pass suddenly from thanksgiving to God into imprecations, as though he had forgotten himself. I, therefore, doubt not but that the Prophet here relates how grievously he had been harassed by his own thoughts. The whole of this passage, then, is connected with thanksgiving, for he amplifies the deliverance which he has just mentioned, that is, that he had been brought back, as it were, from the lower regions. Thus he recites, in the latter passage, what had before happened to him, as though he had said, "When I now declare that I have been rescued by God from the hand of the wicked, I cannot sufficiently express the greatness of that favor, until I make it more clearly known to all the godly how great and how dreadful agonies I suffered, so that I cursed my birth-day, and abhorred everything that ought to have stimulated me to give praise to God." In short, the Prophet teaches us here that he was not only opposed by enemies, but also distressed inwardly in his mind, so that he was carried away contrary to reason and judgment, by turbulent emotions which even led him to give utterance to vile blasphemies. For what is here said cannot be extenuated; but the Prophet most grievously sinned when he became thus calumnious towards God; for a man must be in a state of despair when he curses the day in which he was born. Men are, indeed, wont to celebrate their birth-day; and it was a custom which formerly prevailed, to acknowledge yearly that they owed it to God's invaluable goodness that they were brought forth into vital light. As then it is a reason for thanksgiving, it is evident that when we turn to a curse what ought to rouse us to praise God, we are no longer in a right mind, nor possessed of reason, but that we are seized as it were with a sacrilegious madness; and yet into this state had the Prophet fallen. [1] We may then here learn with what care ought every one of us to watch himself, lest we be carried away by a violent feeling, so as to become intemperate and unruly. At the same time I allow, and it is what we ought carefully to notice, that the origin of his zeal was right. For though the Prophet indirectly blamed God, we ought yet to consider the source of his complaint; he did not curse his birth-day because he was afflicted with diseases, or because he could not endure poverty and want, or because he suffered some private evils; no, nothing of this kind was the case with the Prophet; but the reason was, because he saw that all his labor was lost, which he spent for the purpose of securing the wellbeing of the people; and further, because he found the truth of God loaded with calumnies and reproaches. When, therefore, he saw the ungodly thus insolently resisting him, and that all religion was treated with ridicule, he felt deeply moved. Hence it was that the holy man was touched with so much anguish. And we hence clearly see, that. the source of his zeal was right. But we are here reminded how much vigilance we ought to exercise over ourselves; for in most instances, when we become weary of life, and desire death, and hate the world, with the light and all the blessings of God, how is it that we are thus influenced, except that disdain reigns within us, or that we cannot with resignation bear reproaches, or that poverty is too grievous to us, or that some troubles press on us too heavily? It is not that we are influenced by a zeal for God. Since, then, the Prophet, who had no regard to himself nor had any private reason either of gain or of loss, became yet. thus exasperated and so very vehement, nay, seized with so violent a feeling, we ought surely to exercise the more care to restrain our feelings; and though many things may daily happen to us, which may produce weariness, or overwhelm us with so much disdain as to render all things hateful to us, we ought yet to contend against such feelings; and if we cannot, at the first effort, repress and subdue them, we ought, at least, according to the example of the Prophet, to learn to correct them by degrees, until God cheers and comforts us, so that we may rejoice and sing a song of thanksgiving.
1 - The greatest difficulty in this passage is the connection. That Jeremiah should have cursed his birthday is what can be accounted for, as in the case of Job. Nature, even in the best of men, sometimes utters its own voice. But how he came to do this immediately after having thanked God for his deliverance, seems singular. The explanation of Calvin, that he relates what had passed in his mind, while he was confined by Pashur, is plausible, and has been adopted by Grotius, Gataker, Cocceius, and Henry. Grotius considered, "I had said," to be understood at the beginning of the fourteenth verse. Adam Clarke thought that the words have been transposed, and that the five last verses ought to come in between the eighth and the ninth verse: and he says what is true, that there are many transpositions in this book. Houbigant, approved by Horsley, thought the right place for these verses is between the sixth and the seventh verse. But these transpositions are not satisfactory. Venema's notion is, that Jeremiah does not speak in his own name, but in the name of Pashur. Having described in the previous verse his own ease, the protection he found from God, he describes in these verses the wretchedness and misery of his persecutor, and introduces him as cursing his birth-day, etc. But this is very far-fetched and fanciful. Scott acknowledges the transition to be very extraordinary, but yet thinks that the Prophet describes what had passed through his own mind, and says that the experience of good men proves that such sudden changes occur. "An experimental acquaintance with our hearts," he says, "and the variations of our passions, under sharp trials, as encouraging or discouraging thoughts occur to our minds, will best enable us to understand it." This is probably the right view of the subject. The Prophet, indeed, acknowledged God's kindness in saving his life, and invited others to join him in praising him: yet when he considered his circumstances, he gave way to his own natural feelings. -- Ed.
This sudden outbreak of impatience after the happy faith of Jeremiah 20:13 has led to much discussion. Possibly there was more of sorrow in the words than of impatience; sorrow that the earnest labor of a life had been in vain. Yet the form of the expression is fierce and indignant; and the impatience of Jeremiah is that part of his character which is most open to blame. He does not reach that elevation which is set before us by Him who is the perfect pattern of all righteousness. Our Lord was a prophet whose mission to the men of His generation equally failed, and His sorrow was even more deep; but it never broke forth in imprecations. See Luke 19:41-42.
Cursed be the day wherein I was born - If we take these words literally, and suppose them to be in their proper place, they are utterly inconsistent with that state of confidence in which he exulted a few minutes before. If they are the language of Jeremiah, they must have been spoken on a prior occasion, when probably he had given way to a passionate hastiness. They might well comport with the state he was in Jeremiah 20:9. I really believe these verses have got out of their proper place, which I conjecture to be between the eighth and ninth verses. There they will come in very properly; and might have been a part of his complaint in those moments when he had purposed to flee from God as did Jonah, and prophesy no more in his name. Transpositions in this prophet are frequent; therefore place these five verses after the eighth, and let the chapter end with the thirteenth, and the whole will form a piece of exquisite poetry, where the state of despair and the hasty resolutions he had formed while under its influence, and the state of confidence to which he was raised by the succouring influence of God, will appear to be both illustrative of each other, and are touched with a delicacy and fervor which even a cold heart must admire. See Job 3:3 (note), and the notes there. The two passages are very similar.
(h) Cursed [be] the day in which I was born: let not the day in which my mother bore me be blessed.
(h) How the children of God are overcome in this battle of the flesh and the Spirit, and into what inconveniences they fall till God raises them up again: read (Job 3:1; Jeremiah 15:10).
Cursed be the day wherein I was born,.... If this was said immediately upon the foregoing, it was a most strange and sudden change of frame indeed that the prophet came into, from praising God, to cursing the day of his birth; wherefore some have thought it was delivered at another time, when in great anguish of spirit; very likely when so ill used by Pashur, as before related; but here repeated, to show in what distress he had been, and what reason there was for praise and thanksgiving; for the words may be connected with the preceding, thus, "for he hath delivered from the hand of evil doers the soul of the poor, who said" (l), in the time of his distress, "cursed be the day", &c; but, whenever it was spoke, it showed the impatience of the prophet, the weakness of his faith, and the greatness of his folly, to curse a day, and his birth day too, as Job did, when under affliction, Job 3:1;
let not the day wherein my mother bare me be blessed; to myself or others; let it be reckoned among the unhappy and unfortunate days; let it not be blessed with the light of the sun, or with the light of joy and prosperity; see Job 3:4; let it not be said on this occasion, as commonly is, we wish you joy on your birth day, and may you see many happy days of this kind. Abendana observes, that some of their Rabbins say, that Jeremiah cursed the day of his birth, because it was the ninth of Ab, the day on which the temple was burnt.
(l) So it is supplied by Grotius and Schmidt.
When grace has the victory, it is good to be ashamed of our folly, to admire the goodness of God, and be warned to guard our spirits another time. See how strong the temptation was, over which the prophet got the victory by Divine assistance! He is angry that his first breath was not his last. While we remember that these wishes are not recorded for us to utter the like, we may learn good lessons from them. See how much those who think they stand, ought to take heed lest they fall, and to pray daily, Lead us not into temptation. How frail, changeable, and sinful is man! How foolish and unnatural are the thoughts and wishes of our hearts, when we yield to discontent! Let us consider Him who endured the contradiction of sinners against himself, lest we should be at any time weary and faint in our minds under our lesser trials.
The contrast between the spirit of this passage and the preceding thanksgiving is to be explained thus: to show how great was the deliverance (Jeremiah 20:13), he subjoins a picture of what his wounded spirit had been previous to his deliverance; I had said in the time of my imprisonment, "Cursed be the day"; my feeling was that of Job (Job 3:3, Job 3:10-11, whose words Jeremiah therefore copies). Though Jeremiah's zeal had been stirred up, not so much for self as for God's honor trampled on by the rejection of the prophet's words, yet it was intemperate when he made his birth a subject for cursing, which was really a ground for thanksgiving.
The day on which I was born, let it be cursed and not blessed, sc. because life has never been a blessing to me. Job wishes that the day of his birth and the night of his conception may perish, be annihilated.
Cursed - This sudden change makes some think that these words proceeded from Jeremiah rather as a repetition of a former passion into which the abuses of his enemies had put him, than as the immediate product of his spirit at this time.
*More commentary available at chapter level.