(18) Let them be confounded . . .--The prayer reminds us of that of the Psalmist (Psalm 35:4; Psalm 40:14).

Double destruction.--Literally, break them with a two-fold breaking--i.e., the "double recompense" of Jeremiah 16:18. (See Note there.)

Verse 18. - (On this terrible execration, with reference to Jeremiah's character, see the general Introduction.) Destroy them with double destruction. "Double" here means "amply sufficient" (comp. Revelation 18:6, and see on Jeremiah 16:18).

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.Let them be confounded that persecute me,.... With words with reproaches, with scoffs and jeers, saying, "where is the word of the Lord?" Jeremiah 17:14; let such be ashamed that scoffingly put such a question, by seeing the accomplishment of it:

but let not me be confounded; who have delivered it out as the word of the Lord, that should be surely fulfilled; let not me be brought to shame by the failure of it and be reckoned as a false prophet:

let them be dismayed; terrified and affrighted when they shall see the judgments of God coming upon them, which they have jeeringly called for:

but let not me be dismayed; by their not coming, or when they shall come; but preserve and protect me:

bring upon them the day of evil; of punishment; which they put far away, and scoff at; though the prophet did not desire the woeful day to come upon the people in general, yet upon his persecutors in particular. Jarchi interprets it of the men of Anathoth alone; and which desire of his did not arise from malice towards them, but from indignation at their sin and for the glory of the divine Being, whose name was blasphemed by them:

and destroy them with double destruction; not with two sorts of judgments, sword and famine, as Jerom; but with an utter destruction, with breach after breach, destruction after destruction, until they were entirely destroyed; unless it should have regard to the two times of destruction, first by the Chaldeans, and then by the Romans.