Jeremiah 20:11 · Bible study
Jeremiah 20:11 Commentary: Confidence in God amid Despair
Hebrew · 9 what the commentators say
Meaning in one sentence
Explore Jeremiah 20:11 commentary: how the prophet declares Yahweh as an awesome warrior, balancing human despair with divine faithfulness.
Research Summary
- Meaning: Jeremiah declares God’s presence as a warrior, guaranteeing that his persecutors will fail and suffer lasting shame.
- Key words: gibbor (mighty), aritz (ruthless/awesome), bush (be ashamed), olam (everlasting).
- Main debate: Whether the confidence is a permanent turning point of faith or a temporary high before deeper despair; and whether the enemy’s shame is final or leaves room for repentance.
- Theological theme: God as divine warrior who delivers the righteous and judges the wicked.
- Best use: Comfort for those facing unjust opposition; model for integrating honest lament with trust in God’s justice.
Translation Comparison
BSB Berean Standard Bible 2020
But the LORD is with me like a fearsome warrior. Therefore, my persecutors will stumble and will not prevail. Since they have not succeeded, they will be utterly put to shame, with an everlasting disgrace that will never be forgotten.
WEB World English Bible 2000
But Yahweh is with me as an awesome mighty one. Therefore my persecutors will stumble, and they won’t prevail. They will be utterly disappointed because they have not dealt wisely, even with an everlasting dishonor which will never be forgotten.
KJV King James Version 1769
But the Lord is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten.
ASV American Standard Version 1901
But Jehovah is with me as a mighty one and a terrible: therefore my persecutors shall stumble, and they shall not prevail; they shall be utterly put to shame, because they have not dealt wisely, even with an everlasting dishonor which shall never be forgotten.
YLT Young's Literal Translation 1898
And Jehovah is with me, as a terrible mighty one, Therefore my persecutors stumble and prevail not, They have been exceedingly ashamed, For they have not acted wisely, Confusion age-during is not forgotten.
Darby Darby Bible 1890
But Jehovah is with me as a mighty terrible one; therefore my persecutors shall stumble and shall not prevail; they shall be greatly ashamed, for they have not prospered: it shall be an everlasting confusion that shall not be forgotten.
Douay-Rheims Douay-Rheims Bible 1899
But the Lord is with me as a strong warrior: therefore they that persecute me shall fall, and shall be weak: they shall be greatly confounded, because they have not understood the everlasting reproach, which never shall be effaced.
Translations in other languages (10 available)
Mas Jehová está conmigo como poderoso gigante; por tanto los que me persiguen tropezarán, y no prevalecerán; serán avergonzados en gran manera, porque no prosperarán; tendrán perpetua confusión que jamás será olvidada.
Mas o SENHOR está comigo como temível guerreiro; por isso meus perseguidores tropeçarão, e não prevalecerão; eles serão muito envergonhados, por não terem agido prudentemente; terão humilhação perpétua, que jamais será esquecida.
Mais l’ Éternel est avec moi comme un héros puissant;
Aber der HERR ist bei mir wie ein starker Held; darum werden meine Verfolger fallen und nicht obliegen, sondern sollen zu Schanden werden, darum daß sie so töricht handeln; ewig wird die Schande sein, deren man nicht vergessen wird.
Maar de HEERE is met mij als een verschrikkelijk Held; daarom zullen mijn vervolgers struikelen, en niets vermogen; zij zijn zeer beschaamd geworden, omdat zij niet verstandiglijk gehandeld hebben; het zal een eeuwige schande zijn, zij zal niet vergeten worden.
Ma l’Eterno è meco, come un potente eroe; perciò i miei persecutori inciamperanno e non prevarranno; saranno coperti di confusione, perché non sono riusciti; l’onta loro sarà eterna, non sarà dimenticata.
Aleć Pan jest ze mną, jako mocarz straszny; przetoż ci, którzy mię prześladują, upadną, a nie przemogą; bardzo będą pohańbieni, że sobie niemądrze poczęli, hańba ich wieczna nie będzie zapamiętana.
Но со мною Господь, как сильный ратоборец; поэтому гонители мои споткнутся и не одолеют; сильно посрамятся, потому что поступали неразумно; посрамление будет вечное, никогда не забудется.
然而，耶和華 與我同在，好像甚可怕的 勇士。因 此，逼迫我的 必都絆跌，不能 得勝；他們必大大 蒙羞，就是受永 不 忘記 的羞辱，因為 他們行事沒有 智慧。
But the Lord is with me as a great one, greatly to be feared: so my attackers will have a fall, and they will not overcome me: they will be greatly shamed, because they have not done wisely, even with an unending shame, kept in memory for ever.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 20:11
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jeremiah 20:11 marks a pivot from lament to faith. After pouring out his anguish in verses 7, 10, the prophet declares that Yahweh is with him “as an awesome mighty one” (WEB) or “a mighty terrible one” (KJV). The Hebrew phrase gibbor aritz combines a strong warrior with one who inspires terror, God’s presence protects Jeremiah and threatens his enemies. Calvin notes that the prophet “sets up God’s aid against all the plottings formed against him” and that “God alone must be our brazen wall.” Matthew Henry describes this as the prophet “recovering himself out of his fit of passion, encourageth himself in his God.” The certainty that persecutors “will stumble” and “not prevail” rests on the promise God gave at Jeremiah’s call (Jeremiah 1:8). The enemy’s shame is “everlasting dishonor” because they opposed the Lord himself. Yet the commentators also observe that this confidence does not erase Jeremiah’s pain; it coexists with the curse on his birth that follows in verses 14, 18. The verse teaches that honest lament can fuel, not cancel, trust in God’s justice.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jeremiah declares that Yahweh is with him as a powerful warrior, guaranteeing the failure and lasting shame of his persecutors.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Interpretation of 'awesome mighty one' (gibbor aritz) | The phrase portrays God as a powerful warrior who fights for his servant, inspiring both confidence and terror. | Some traditions emphasize the terrifying aspect toward enemies (KJV: 'mighty terrible one'), while others focus on the awe-inspiring character of God's power (WEB: 'awesome mighty one'). |
| Relationship to the surrounding lament | The verse marks a clear shift to confidence after lament, showing the prophet's turning back to God. | Clarke sees this as a complete deliverance from fear; Gill and Matthew Henry note the confidence quickly gives way to renewed despair in verses 14, 18, suggesting the struggle continues. |
| Nature of the enemies' 'everlasting dishonor' | The phrase means complete and lasting defeat, an irreversible judgment from God. | Calvin emphasizes that the wicked will be 'reduced to nothing' with no hope, while others note the Old Testament sometimes leaves room for repentance even in judgment (e.g., Nineveh), though this text does not explicitly offer that hope. |
| Appropriateness of calling for vengeance | Jeremiah entrusts his cause to God, not taking revenge into his own hands. | Some Christians see the request for vengeance in verse 12 as a valid cry for justice, echoing the psalms; others see a tension with Jesus' teaching to love enemies, and reinterpret the longing as a desire for God's righteousness to prevail rather than personal revenge. |
Historical & Cultural Context
Jeremiah 20:11 sits within the so-called “Confessions of Jeremiah” (chapters 11, 20), a series of personal laments and reflections. The immediate trigger is the incident with Pashur (20:1, 6), the chief officer of the Temple, who had Jeremiah beaten and placed in stocks overnight. This physical humiliation comes on top of years of rejection: Jeremiah’s message of judgment made him a target of mockery, conspiracy, and betrayal (11:18, 23; 18:18).
The phrase gibbor aritz echoes the divine warrior imagery of the Exodus (Exodus 15:3) and the Psalms (Psalm 24:8). In the ancient Near East, a warrior god was not metaphor but confession that the true God actively fights for his people. The word aritz can mean “ruthless” or “awe-inspiring,” underscoring that God’s power overwhelms every opponent. The promise of “everlasting dishonor” reflects the high stakes of covenant fidelity and betrayal in Israel’s society, where shame was a profound social reality.
The surrounding verses show Jeremiah’s emotional volatility: from despair (v.7, 10) to confidence (v.11, 13) back to cursing his birth (v.14, 18). This is not inconsistency but the raw honesty of a prophet who bears God’s word in a hostile world. The historical context, the late monarchy under Jehoiakim or Zedekiah, meant that Jeremiah stood almost alone, calling for repentance while the nation rushed toward disaster. His confidence in God as a “mighty terrible one” was forged in the fire of personal cost. The Targum renders the line as “the Word of the Lord is for my help,” linking to a developing theology of God’s active presence.
Textual Notes
The consulted sources (including the supplied translations and commentaries) note no significant textual variants for Jeremiah 20:11. Differences among English translations arise from rendering the Hebrew words gibbor and aritz, for example, “mighty terrible one” (KJV), “awesome mighty one” (WEB), or “fearsome warrior” (BSB). These are translation choices, not textual issues. The verse is textually stable.
Reception History
Across Christian history, Jeremiah 20:11 has been read as a model of faith amid persecution. Protestant Reformers such as Calvin used it to teach that God alone is a sufficient defense: “God alone must be, as they say, our brazen wall.” The Geneva Bible (1599) rendered aritz as “mightie gyant,” emphasizing God’s overwhelming strength. Methodist writer Adam Clarke saw in this verse the prophet’s “strong confidence in the strong God” that enabled him to continue his work. Matthew Henry applied it pastorally, noting that even godly people experience emotional struggles but can recover by recalling God’s promises. The imagery of God as a warrior has been invoked in hymns and prayers during times of injustice. The verse’s inclusion in the “Confessions of Jeremiah” has secured its place in spiritual reflection on the integration of lament and trust. While some readers are troubled by the call for judgment, others have found comfort in knowing that God defends the oppressed and will not let evil go unanswered.
Preaching This Verse
Three-point outline
- God’s presence as a warrior changes the outcome. The declaration “Yahweh is with me” grounds everything that follows. Jeremiah does not rely on his own courage but on God’s character (Jeremiah 1:8).
- The enemies’ failure is certain because they fight against God. They will stumble, they will not prevail. Their plots and power cannot stand against the Lord of Armies.
- Their shame is everlasting, highlighting God’s justice. The “everlasting dishonor” is not petty revenge but the weight of opposing the God who sees all. It affirms that evil will not have the last word.
Five-point outline
- The declaration: “But Yahweh is with me.” After the lament, Jeremiah turns his gaze back to the promise.
- The description: “as an awesome mighty one.” The Hebrew gibbor aritz portrays God as both powerful and terrifying to the wicked.
- The result for enemies, part one: “they will stumble, and they won’t prevail.” Every plot against God’s servant ultimately fails.
- The result for enemies, part two: “they will be utterly disappointed, because they have not dealt wisely.” Their failure is linked to their own folly.
- The permanence: “even with an everlasting dishonor which will never be forgotten.” God’s justice leaves a lasting mark that vindicates the righteous and warns all who oppose him.
Illustration hooks
- A parent falsely accused at work, feeling helpless, but trusting that the truth will come out. They cannot fight the system alone, but they know a higher Judge sees everything.
- A student who is bullied but refuses to retaliate, believing that the school authorities will eventually correct the injustice and that their character matters more than revenge.
- A small church facing opposition from the community for taking a stand on an issue. They feel outnumbered, but they gather to remind each other that God is a warrior who defends his people.
Questions your congregation is asking
- “Is it okay to express anger and despair to God like Jeremiah did? Won’t that show a lack of faith?”
- “How do I stay confident that God is fighting for me when I feel defeated or when my prayers seem unanswered?”
- “Does the promise of shame for enemies contradict Jesus’ command to love our enemies? How do we hold these together?”
Leading a Discussion
This verse stands at the heart of one of the most emotionally honest passages in Scripture. After pouring out profound despair, Jeremiah suddenly declares confidence in God as a warrior. The tension between lament and trust raises important questions about faith and emotion that your group can explore together.
Discussion questions
- Read Jeremiah 20:7, 13 as a unit. Why do you think the lament (v.7, 10) comes before the statement of trust? What does this order suggest about how we can pray honestly?
- What does the phrase “Yahweh is with me” mean in this context? How does it connect to God’s promise in Jeremiah 1:18?
- The Hebrew word aritz can be translated “ruthless” or “awesome.” How does each translation shape your view of God’s character? Which one feels more fitting for this passage?
- Shame and dishonor appear throughout the verse. In what way is the enemies’ shame a part of God’s justice? How does this compare to the “shame” Jeremiah describes in verse 7?
- How does Jeremiah’s confidence in verse 11 relate to his request for vengeance in verse 12? Is he seeking personal revenge or a demonstration of God’s righteousness? What’s the difference?
- Why do you think Jeremiah returns to despair in verses 14, 18 immediately after this confident declaration? What does this tell us about the nature of faith, can it be both weak and strong at the same time?
- How can we hold onto God’s faithfulness while also being open about our pain? Spend a few minutes sharing with the group what helps you in difficult times.
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 32:35 | Vengeance is mine, and recompense, at the time when their foot slides, for the day of their calamity is at hand. Their doom rushes at them.” |
| Deuteronomy 32:36 | For Yahweh will judge his people, and have compassion on his servants, when he sees that their power is gone, that there is no one remaining, shut up or left at large. |
| Psalms 6:10 | May all my enemies be ashamed and dismayed. They shall turn back, they shall be disgraced suddenly. |
| Psalms 27:1 | By David. Yahweh is my light and my salvation. Whom shall I fear? Yahweh is the strength of my life. Of whom shall I be afraid? |
| Psalms 27:2 | When evildoers came at me to eat up my flesh, even my adversaries and my foes, they stumbled and fell. |
| Psalms 35:26 | Let them be disappointed and confounded together who rejoice at my calamity. Let them be clothed with shame and dishonor who magnify themselves against me. |
| Psalms 40:14 | Let them be disappointed and confounded together who seek after my soul to destroy it. Let them be turned backward and brought to dishonor who delight in my hurt. |
| Psalms 47:2 | For Yahweh Most High is awesome. He is a great King over all the earth. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the prophet's confidence in God as a "mighty terrible one" — a powerful and awe-inspiring God — freed him from all fears. This strong trust in the strong God enabled him to proceed with his work in peace and comfort. The key is that God's fearsomeness becomes the believer's security.
Calvin's Commentaries Reformed 1564
Calvin stresses that God's power becomes a real source of courage only when we are firmly persuaded that He is on our side. Without that settled conviction, even the knowledge of His strength offers no confidence. Once that assurance is secure, we can boldly face any enemy, knowing God will defeat them.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible for Schools sees this passage as revealing the prophet's deepest emotions, swinging between despair and confident hope. It argues the final verses belong to the later days of Zedekiah, while the earlier ones fit Jehoiakim's reign. The commentator also notes that the similar lament in Job likely derives from Jeremiah's more spontaneous expression.
Geneva Bible Notes Reformed 1599
The Geneva Bible notes draw on the vivid image of God as a mighty giant who stands with the prophet. This is not a distant promise but a fierce, personal protection that guarantees the enemy's downfall and lasting disgrace for their foolish opposition.
Gill's Exposition of the Bible Baptist 1748
Gill highlights two sides of God's presence: "mighty" to defend and "terrible" to enemies. Because the Lord is with him, the prophet's persecutors will stumble, fail, and be covered in lasting shame that neither they nor others will ever forget.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB assures that the enemies will not get what they hope for. Their plot will not succeed; it will fail completely despite their confidence. The commentator draws this certainty from God’s promise to protect His servant.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that even the best of men are still human, and Jeremiah's bitter complaint reveals the real struggle inside him between grace and corruption. God does not harshly judge such honest outbursts, and Henry draws comfort from this: believers can bring even their confusion and anger to God without fear of rejection.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that the prophet calms his own outburst of passion by recalling God's promise to be with him. This faith in God's power and good will convinces him his enemies will stumble, fail to succeed, and be left with a lasting disgrace that will never be forgotten.