This proves, that Jeremiah was, even under the full power of the prophetic impulse, a free and conscious agent. If he were a mere passive instrument in the hands of the Spirit, how could he determine no more to prophesy? And how could he carry this purpose into execution, as he actually did for a while? But this inquiry has been settled by the express authority of the apostle Paul. He affirms, in a manner which leaves no room to doubt, that the prophets were conscious agents, and that they had control over their own minds, when he says 1 Corinthians 14:32, "the spirits of the prophets are subject to the prophets"; and, on the ground of this, he requires those who were under the prophetic inspiration to utter their sentiments in such a manner as not to produce confusion and irregularity in the congregations, 1 Corinthians 14:29-31, 1 Corinthians 14:33, 1 Corinthians 14:40. How could he reprove their disorder and confusion, if they had no control over the operations of their own minds; and if they were not conscious of what they were uttering?

The truth seems to have been that they had the same control over their minds that any man has; that they were urged, or impelled by the Spirit to utter the truth, but that they had power to refuse; and that the exercise of this power was subjected to substantially the same laws as the ordinary operations of their minds. The true idea has been expressed, probably, by Lowth. "Inspiration may be regarded not as suppressing or extinguishing for a time the faculties of the human mind, but of purifying, and strengthening, and elevating them above what they would otherwise reach." Nothing can be more rational than this view; and according to this, there was an essential difference between the effect of true inspiration on the mind, and the wild and frantic ravings of the pagan priests, and the oracles of divination. Everything in the Scriptures is consistent, rational, sober, and in accordance with the laws of the animal economy; everything in the pagan idea of inspiration was wild, frantic, fevered, and absurd.

(c) It may be added, that this is the common view of prophecy which prevailed among the fathers of the church. Thus, Epiphanius says, 'In whatever the prophets have said, they have been accompanied with an intelligent state of mind;' Ad. Haeres. Mont. c. 4. Jerome in his Preface to Isaiah says, 'Nor indeed, as Montanus and insane women dream, did the prophets speak in an ecstasy, so that they did not know what they uttered, and, while they instructed others, did not themselves understand what they said.' Chrysostom says, 'For this is characteristic of the diviners, to be in a state of frenzy, to be impelled by necessity, to be driven by force, to be drawn like a madman. A prophet, on the contrary, is not so; but utters his communication with sober intellegence, and in a sound state of mind, knowing what he says,' Homil. xxix. in Ep. ad Cor., Bib. Repos. ii.

(4) The representation of future scenes was made known to the prophets by visions. This idea may not differ from the two former, except that it intimates that in a dream, and in the state of prophetic ecstasy, events were made known to them not by words, but by causing the scene to pass before their mind or their mental visions, as if they saw it. Thus, the entire series of the prophecies of Isaiah is described as a vision in Isaiah 1:1, and in 2 Chronicles 32:32. It is of importance to have a clear understanding of what is implied by this. The name "vision" is often elsewhere given to the prophecies, Numbers 24:4, Numbers 24:16; 1 Samuel 3:1; 2 Samuel 7:17; Proverbs 29:18; Obadiah 1:1; Isaiah 21; Isaiah 22:1, Isaiah 22:5; Jeremiah 14:14; Lamentations 2:9; Ezekiel 7:13; Daniel 2:19; Daniel 7:2; Daniel 8:1, Daniel 8:13, Daniel 8:16-17, Daniel 8:26; Daniel 9:21, Daniel 9:23-24; Daniel 10:1, Daniel 10:7-8, Daniel 10:14, Daniel 10:16; 2 Chronicles 9:29; Ezekiel 1:1. The prophets are called "Seers" ראים ro'ı̂ym; and חזים chozı̂ym, and their prophecies are designated by words which denote that which is seen, as חזיון chı̂zzâyôn, מחזה machăzeh, מראה mare'eh, חזון châzôn, etc. - all of which are words derived from the verbs rendered "to see," חזה châzâh and ראה râ'âh. It would be unnecessary to quote the numerous passages where the idea of "seeing" is expressed. A few will show their general characters. They may be "classified" according to the following arrangement:

(a) Those which relate to an open vision, a distinct and clear seeing, 1 Samuel 3:1 : 'And the word of the Lord was precious in those days; there was no open vision' - נפרץ חזון châzôn nı̂perâts - no vision spread abroad, common, open, public, usual. It was a rare occurrence, and hence, the divine communications were regarded as especially precious and valuable.

(b) Those which pertain to the prophetic ecstasy, or trance-- probably the more usual, and proper meaning of the word. Numbers 24:3-4 -- "the man whose eyes are open hath said; he hath said which heard the words of God, which saw the vision of the Almighty, falling, but having his eyes open.' Numbers 24:17, 'I see him, but not now; I behold him, but not near; there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel." That is, I see, or have a vision of that Star, and of that Sceptre "in the distance," as if looking on a landscape, and contemplating an indistinct object in the remote part of the picture. Thus, Ezekiel 1:1, 'The heavens were opened, and I saw the visions of God;' Ezekiel 8:3; Ezekiel 40:2, 'In visions he brought me to the land of Israel,' compare Luke 1:22.

(c) Instances where it is applied to dreams: Daniel 2:19, Daniel 2:28; Daniel 4:5; Daniel 7:2; Daniel 8:1, Daniel 8:13, Daniel 8:16-17, Daniel 8:26-27; Daniel 9:21, Daniel 9:23-24; Genesis 46:2, 'God spake to Israel in visions of the night,' Job 4:13.

(d) Instances where the prophets represent themselves as standing on a "watch-tower," and looking off on a distant landscape to descry future and distant events:

I will stand upon my watch,

And will set me upon the tower,

And will watch to see what he will say unto me,

And what I shall answer when I am reproved. '

I wilt not make mention of him - I will renounce the prophetic office, and return to my house.

As a burning fire shut up in my bones - He felt stings of conscience for the hasty and disobedient resolution he had formed; he felt ashamed of his own weakness, that did not confide in the promise and strength of God; and God's word was in him as a strongly raging fire, and he was obliged to deliver it, in order to get rid of the tortures which he felt from suppressing the solemn message which God had given. It is as dangerous to refuse to go when called, as it is to run without a call. On this subject, see on Jeremiah 1:6 (note).

Then I said, I will not make mention of him, nor speak any more in his name,.... Not that he publicly said this before his enemies, or privately to his friends, but he said it in his heart; he thought, nay, resolved, within himself, to prophesy no more; since no credit was given to him, but contempt cast on him; he was disgraced, and God was dishonoured, and no good done; wherefore he concluded it was better to be silent, and not mention the name of God, and say nothing of any message he had from him, since it was to no purpose. A temptation that oftentimes besets a minister of the word, because of the ill usage he meets with, the ill success of his ministry; and is but a temptation, as such see it to be sooner or later, as Jeremiah did;

but his word was in mine heart as a burning fire shut up in my bones; which wanted vent, and must have it, and which only could be quenched by being divulged; and which, until it was done, he was in the utmost pain, as if he had been all on fire; his conscience accused him; his heart smote and condemned him; a woe was to him; see 1 Corinthians 9:16; or "there was in mine heart as a burning fire" (e), &c. a principle of love to God, and to the souls of men; a zeal for his glory, and the good of his countrymen; which made him uneasy, and constrained him to break his former resolution: for the phrase, "his word", is not in the original text; though it is in like manner supplied by the Targum,

"and his words became in mine heart as fire burning and overflowing my bones;''

and so Kimchi,

"and the word of the Lord was in my heart as fire burning;''

and also Jarchi; the prophecy was as fire, to which it is compared, Jeremiah 23:29;

and I was weary with forbearing; to speak; weary to hold it in:

and I could not stay; or I could not hold it in any longer; I was obliged to speak in the name of the Lord again, and deliver whatever message he was pleased to send me

(e) "atqui est", Junius & Tremellius; "et exstitit", Piscator; "sed factum est in corde meo", Schmidt.

After such bitter experiences, the thought arose in his soul: I will remember Him (Jahveh) no more, i.e., make no more mention of the Lord, nor speak in His name, labour as a prophet; but it was within him as burning fire. The subject is not expressed, but is, as Ros. and Hitz. rightly say, the word of Jahveh which is held back. "Shut up in my bones" is apposition to "burning fire," for אשׁ occurs elsewhere also as masc., e.g., Jeremiah 48:45; Job 20:26; Psalm 104:4. The word of God dwells in the heart; but from there outwards it acts upon his whole organism, like a fire shut up in the hollow of his bones, burning the marrow of them (Job 21:24), so that he can no longer bear to keep silence. The perfects "and I said," "and (then) it was," "and I became weary," are to be taken as preterites, expressing events that have several times been repeated, and so the final result is spoken in the imperf. Icannot.

Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay.

20:9 I said - He did not speak this openly, but in his heart. But - He found in his heart a constraint to go on.

9. his word was-or literally, "there was in my heart, as it were, a burning fire," that is, the divine afflatus or impulse to speak was as . (Job 32:18, 19; Ps 39:3).

weary with forbearing, and I could not-"I labored to contain myself, but I could not" (Ac 18:5; compare Jer 23:9; 1Co 9:16, 17).

20:7-13 The prophet complains of the insult and injury he experienced. But ver. 7 may be read, Thou hast persuaded me, and I was persuaded. Thou wast stronger than I; and didst overpower me by the influence of thy Spirit upon me. So long as we see ourselves in the way of God, and of duty, it is weakness and folly, when we meet with difficulties and discouragements, to wish we had never set out in it. The prophet found the grace of God mighty in him to keep him to his business, notwithstanding the temptation he was in to throw it up. Whatever injuries are done to us, we must leave them to that God to whom vengeance belongs, and who has said, I will repay. So full was he of the comfort of God's presence, the Divine protection he was under, and the Divine promise he had to depend upon, that he stirred up himself and others to give God the glory. Let the people of God open their cause before Him, and he will enable them to see deliverance.