Jeremiah 17:17
Be not a terror unto me: thou art my hope in the day of evil.
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(17) Be not a terror . . .—i.e., a cause of terror or dismay. The words are explained by what follows. The prophet had put his hope in Jehovah, but if he were left to himself, his message unfulfilled, himself a by-word and a jest, what a contrast would all this be to what he had been led to hope! Would not his work as a prophet be more terrible than ever? The feeling expressed is like that of Jeremiah 15:10.

17:12-18 The prophet acknowledges the favour of God in setting up religion. There is fulness of comfort in God, overflowing, ever-flowing fulness, like a fountain. It is always fresh and clear, like spring-water, while the pleasures of sin are puddle-waters. He prays to God for healing, saving mercy. He appeals to God concerning his faithful discharge of the office to which he was called. He humbly begs that God would own and protect him in the work to which he had plainly called him. Whatever wounds or diseases we find to be in our hearts and consciences, let us apply to the Lord to heal us, to save us, that our souls may praise his name. His hands can bind up the troubled conscience, and heal the broken heart; he can cure the worst diseases of our nature.A terror - Rather, "a cause of dismay," or consternation Jeremiah 1:17. By not fulfilling Jeremiah's prediction God Himself seemed to put him to shame.17. a terror—namely, by deserting me: all I fear is Thine abandoning me; if Thou art with me, I have no fear of evil from enemies. Though these rebellious wicked men affright and terrify me, yet, Lord, be not thou a terror to me, own and defend me as thy prophet; for thou alone art he in whom I place my hope and trust in a day of trouble.

Be not a terror unto me,.... By deserting him, and leaving him in the hands of his enemies; or by denying him supports under their reproaches and persecution; or by withdrawing his gracious presence from him, than which nothing is more terrible to a good man; or by withholding the comfortable influences of his Spirit; or by suffering terrors to be injected into him from any quarter; and more is meant than is expressed; namely, that God would be a comforter of him, and bear him up under all his troubles:

thou art my hope in the day of evil: the author and object of his hope; the ground and foundation of it, from whom he hoped for deliverance, when it was a time of distress with him, from outward as well as from inward enemies; he was his hope in a time of outward calamity, and in the hour of death and day of judgment.

Be not {q} a terror to me: thou art my hope in the day of evil.

(q) However the wicked deal rigorously with me, yet let me find comfort in you.

17. terror] a cause of dismay. See ch. Jeremiah 1:17, with note. The root occurs as a verb (dismayed) twice in the next v.

Verse 17. - Jeremiah reckons on Jehovah's protection; he therefore entreats that his God will not bring him to shame by leaving his prophecies unfulfilled. A terror is a weak rendering; a consternation would be better. Jeremiah 17:17On this he founds his entreaty that the Lord will not bring him to confusion and shame by leaving his prophecies as to Judah unfulfilled, and gives his encouragement to pray in the clause: Thou art my refuge in the day of evil, in evil times; cf. Jeremiah 15:11. May God rather put his persecutors to shame and confusion by the accomplishment of the calamity foretold, Jeremiah 17:18. תּהיה pointed with Tsere instead of the abbreviation תּהי, cf. Ew. 224, c. הביא is imperat. instead of הבא, as in 1 Samuel 20:40, where the Masoretes have thus pointed even the הביא. But in the Hiph. the i has in many cases maintained itself against the , so that we are neither justified in regarding the form before us as scriptio plena, nor yet in reading הביאה. - Break them with a double breach, i.e., let the disaster fall on them doubly. "A double breach," pr. something doubled in the way of breaking or demolition. שׁבּרון is not subordinated to משׁנה in stat. constr., but is added as accus. of kind; cf. Ew. 287, h.
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