(20) Let me see thy vengeance on them.--The prayer, like that of the so-called vindictive Psalms (69, 109), belongs to the earlier stage of the religious life when righteous indignation against evil is not yet tempered by the higher law of forgiveness. As such it is not to be imitated by Christians, but neither is it to be hastily condemned. The appeal to a higher judge, the desire to leave vengeance in His hands, is in itself a victory over the impulse to take vengeance into our own hands. Through it, in most cases, the sufferer from wrong must pass before he can attain to the higher and more Christ-like temper which utters itself in the prayer, "Father, forgive them, for they know not what they do" (Luke 23:34).

Unto thee have I revealed my cause.--i.e., laid it bare before thee. The thought and the phrase were characteristic of Jeremiah, and meet us again in Jeremiah 20:12.

Verse 20. - (Parallel passage, Jeremiah 20:12.) Unto thee have I revealed my cause. This is the literal rendering, but a comparison of Psalm 22:8 and Proverbs 16:3, suggests that the In meaning is Upon thee have I rolled my cause." This expression is certainly not only more forcible, but more appropriate than the other. Jeremiah's cause was not a secret which needed to be "revealed" to Jehovah, but a burden too heavy for so finely strung a nature to bear alone. Grammatically, the preferred meaning is quite justifiable, though less obvious, as there are other instances of an interchange of meanings between two classes of verbs (see on Jeremiah 33:6).

11:18-23 The prophet Jeremiah tells much concerning himself, the times he lived in being very troublesome. Those of his own city plotted how they might cause his death. They thought to end his days, but he outlived most of his enemies; they thought to blast his memory, but it lives to this day, and will be blessed while time lasts. God knows all the secret designs of his and his people's enemies, and can, when he pleases, make them known. God's justice is a terror to the wicked, but a comfort to the godly. When we are wronged, we have a God to commit our cause to, and it is our duty to commit it to him. We should also look well to our own spirits, that we are not overcome with evil, but that by patient continuance in praying for our enemies, and in kindness to them, we may overcome evil with good.But, O Lord of hosts, that judgest righteously,.... This is the prophet's appeal to God, as the Judge of the whole earth, who will do right; he found there was no justice to be done him among men; he therefore has recourse to a righteous God, who he knew judged righteous judgment:

that triest the reins and the heart; of all men; as of his own, so of his enemies; and which he mentions, not so much on his own account as theirs:

let me see thy vengeance on them; which imprecation arose from a pure zeal for God, for his glory, and the honour of his justice; and not from private revenge; and so no ways inconsistent with the character of a good man; though some consider the words as a prediction of what would befall them, and he should live to see accomplished; and render them, "I shall see &c." (q); and so the Targum,

"I shall see the vengeance of thy judgment on them:''

for unto thee have I revealed my cause; as a client to his patron; told his whole case, and left it with him, believing he would manage it for him, and do him justice. The Apostle Peter seems to have this passage in view, when speaking of Christ, 1 Peter 2:23.

(q) "videbo", Munster, Schmidt; "visurus sum", Junius & Tremellius.