65 lines
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65 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Isaiah';
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PriorBookURL = './Comm/jfb/Isa/Isa000.html';
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PriorChapter = 'Jeremiah 19';
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PriorChapterURL = './Comm/jfb/Jer/Jer019.html';
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NextBook = 'Lamentations';
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NextBookURL = './Comm/jfb/Lam/Lam000.html';
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NextChapter = 'Jeremiah 21';
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NextChapterURL = './Comm/jfb/Jer/Jer021.html';
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Title = 'The Book of the Prophet Jeremiah';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 20';
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<p id="Chapter20" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 20
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<p id="Jer20_1"><a onclick="return mV('Jer',20,'1-18');">Jer 20:1-18</a>. JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, etc., ON HIS LIBERATION.
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<p><b>1. son</b>—descendant.
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<br><br><b>of Immer</b>—one of the original "governors of the sanctuary and of the house of God," twenty-four in all, that is, sixteen of the sons of Eleazar and eight of the sons of Ithamar (<a onclick="return mV('1Ch',24,14);">1Ch 24:14</a>). This Pashur is distinct from Pashur, <i>son of Melchiah</i> (<a onclick="return mV('Jer',21,1);">Jer 21:1</a>). The "captains" (<a onclick="return mV('Luk',22,4);">Luk 22:4</a>) seem to have been over the twenty-four guards of the temple, and had only the right of <i>apprehending</i> any who were guilty of delinquency within it; but the Sanhedrim had the <i>judicial power</i> over such delinquents [GROTIUS] (<a onclick="return mV('Jer',26,8,10,16);">Jer 26:8, 10, 16</a>).
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<p id="Jer20_2"><b>2.</b> The fact that Pashur was of the same order and of the same family as Jeremiah aggravates the indignity of the blow (<a onclick="return mV('1Ki',22,24);">1Ki 22:24</a>; <a onclick="return mV('Mat',26,67);">Mat 26:67</a>).
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<br><br><b>stocks</b>—an instrument of torture with five holes, in which the neck, two hands, and two feet were thrust, the body being kept in a crooked posture (<a onclick="return mV('Jer',29,26);">Jer 29:26</a>). From a <i>Hebrew</i> root, to "turn," or "rack." This marks Pashur's cruelty.
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<br><br><b>high</b>—that is, <i>the upper</i> gate (<a onclick="return mV('2Ki',15,35);">2Ki 15:35</a>).
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<br><br><b>gate of Benjamin</b>—a gate in the temple wall, corresponding to the gate of Benjamin, properly so called, in the city wall, in the direction of the territory of Benjamin (<a onclick="return mV('Jer',7,2);">Jer 7:2</a>; <a onclick="return mV('Jer',37,13);">37:13</a>; <a onclick="return mV('Jer',38,7);">38:7</a>). The temple gate of Benjamin, being on a lofty position, was called "the high gate," to distinguish it from the city wall gate of Benjamin.
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<p id="Jer20_3"><b>3. Pashur</b>—compounded of two roots, meaning "largeness (and so 'security') <i>on every side</i>"; in antithesis to <i>Magor-missabib,</i> "terror <i>round about</i>" (<a onclick="return mV('Jer',20,10);">Jer 20:10</a>; <a onclick="return mV('Jer',6,25);">Jer 6:25</a>; <a onclick="return mV('Jer',46,5);">46:5</a>; <a onclick="return mV('Jer',49,29);">49:29</a>; <a onclick="return mV('Psa',31,13);">Psa 31:13</a>).
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<p id="Jer20_4"><b>4. terror...to all thy friends</b>—who have believed thy false promises (<a onclick="return mV('Jer',20,6);">Jer 20:6</a>). The sense must be in order to accord with "fear round about" (<a onclick="return mV('Jer',20,3);">Jer 20:3</a>). I will bring terror on thee and on all thy friends, that terror arising from thyself, namely, thy false prophecies. Thou and thy prophecies will be seen, to the dismay both of thee and thy dupes, to have caused their ruin and thine. MAURER'S translation is therefore not needed, "I will give up thee and all thy friends <i>to</i> terror."
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<p id="Jer20_5"><b>5. strength</b>—that is, resources.
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<br><br><b>labours</b>—fruits of labor, gain, wealth.
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<p id="Jer20_6"><b>6. prophesied lies</b>—namely, that God cannot possibly leave this land without prophets, priests, and teachers ("the wise") (<a onclick="return mV('Jer',18,18);">Jer 18:18</a>; compare <a onclick="return mV('Jer',5,31);">Jer 5:31</a>).
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<p id="Jer20_7"><b>7.</b> Jeremiah's complaint, not unlike that of Job, breathing somewhat of human infirmity in consequence of his imprisonment. Thou didst promise never to give me up to the will of mine enemies, and yet Thou hast done so. But Jeremiah misunderstood God's promise, which was not that he should have nothing to suffer, but that God would deliver him out of sufferings (<a onclick="return mV('Jer',1,19);">Jer 1:19</a>).
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<br><br><b>deceived</b>—Others translate as <i>Margin,</i> "Thou hast <i>enticed</i>" or "<i>persuaded</i> me," namely, to undertake the prophetic office, "and I was persuaded," that is, suffered myself to be persuaded to undertake what I find too hard for me. So the <i>Hebrew</i> word is used in a good sense (<a onclick="return mV('Gen',9,27);">Gen 9:27</a>, <i>Margin;</i> <a onclick="return mV('Pro',25,15);">Pro 25:15</a>; <a onclick="return mV('Hsa',2,14);">Hsa 2:14</a>).
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<br><br><b>stronger than I</b>—Thou whose strength I could not resist hast laid this burden on me, and hast prevailed (hast made me prophesy, in spite of my reluctance) (<a onclick="return mV('Jer',1,'5-7');">Jer 1:5-7</a>); yet, when I exercise my office, I am treated with derision (<a onclick="return mV('Lam',3,14);">Lam 3:14</a>).
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<p id="Jer20_8"><b>8.</b> Rather, "<i>Whenever</i> I speak, I cry out. <i>Concerning</i> violence and spoil, I (am compelled to) cry out," that is, complain [MAURER]. <i>English Version</i> in the last clause is more graphic, "I cried violence and spoil" (<a onclick="return mV('Jer',6,7);">Jer 6:7</a>)! I could not speak in a calm tone; their desperate wickedness compelled me to "cry out."
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<br><br><b>because</b>—rather, "therefore," the apodosis of the previous sentence; <i>because</i> in discharging my prophetic functions, I not merely <i>spake,</i> but <i>cried;</i> and <i>cried, violence...; therefore</i> the word of the Lord was made a reproach to me (<a onclick="return mV('Jer',20,7);">Jer 20:7</a>).
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<p id="Jer20_9"><b>9. <i>his word</i> was</b>—or literally, "there was in my heart, as it were, a burning fire," that is, the divine afflatus or impulse to speak was as ...(<a onclick="return mV('Job',32,18,19);">Job 32:18-19</a>; <a onclick="return mV('Psa',39,3);">Psa 39:3</a>).
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<br><br><b>weary with forbearing, and I could not</b>—"I labored to contain myself, but I could not" (<a onclick="return mV('Act',18,5);">Act 18:5</a>; compare <a onclick="return mV('Jer',23,9);">Jer 23:9</a>; <a onclick="return mV('1Cr',9,16,17);">1Cr 9:16-17</a>).
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<p id="Jer20_10"><b>10. For</b>—not referring to the words immediately preceding, but to "I will not make mention of Him." The "defaming" or <i>detraction</i> of the enemy on every side (see <a onclick="return mV('Psa',31,13);">Psa 31:13</a>) tempted him to think of prophesying no more.
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<br><br><b>Report...we will report</b>—The words of his adversaries one to the other; give any information against him (true or false) which will give color for accusing him; and "we will report it," namely, to the Sanhedrim, in order to crush him.
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<br><br><b>familiars</b>—literally, "men of my peace"; those who pretended to be on peaceable terms with me (<a onclick="return mV('Psa',41,9);">Psa 41:9</a>). Jeremiah is a type of Messiah, referred to in that Psalm. (See <a onclick="return mV('Jer',38,22);">Jer 38:22</a>; <a onclick="return mV('Job',19,19);">Job 19:19</a>; <a onclick="return mV('Psa',55,13,14);">Psa 55:13-14</a>; <a onclick="return mV('Luk',11,53,54);">Luk 11:53-54</a>).
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<br><br><b>watched for my halting</b>— (<a onclick="return mV('Psa',35,15);">Psa 35:15</a>, <i>Margin,</i> "halting"; <a onclick="return mV('Psa',38,17);">Psa 38:17</a>; <a onclick="return mV('Psa',71,10);">71:10</a>, <i>Margin</i>). GESENIUS not so well translates, according to <i>Arabic</i> idiom, "those guarding my side" (that is, my most intimate friends <i>always at my side</i>), in apposition to "familiars," and the subject of "say" (instead of "saying). The <i>Hebrew</i> means properly "side," then "halting," as the halt bend on one side.
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<br><br><b>enticed</b>—to commit some sin.
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<p id="Jer20_11"><b>11. not prevail</b>—as they hoped to do (<a onclick="return mV('Jer',20,10);">Jer 20:10</a>; <a onclick="return mV('Jer',15,20);">Jer 15:20</a>).
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<br><br><b>prosper</b>—in their plot.
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<p id="Jer20_12"><b>12. triest the righteous</b>—in latent contrast to the hasty judgments of men (<a onclick="return mV('Jer',11,20);">Jer 11:20</a>; <a onclick="return mV('Jer',17,10);">17:10</a>).
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<br><br><b>opened</b>—that is, committed (compare <a onclick="return mV('2Ki',19,14);">2Ki 19:14</a>; <a onclick="return mV('Psa',35,1);">Psa 35:1</a>).
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<p id="Jer20_13"><b>13. delivered...soul</b>—This deliverance took place when Zedekiah succeeded Jeconiah.
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<p id="Jer20_14"><b>14-18.</b> The contrast between the spirit of this passage and the preceding <i>thanksgiving</i> is to be explained thus: to show how great was the deliverance (<a onclick="return mV('Jer',20,13);">Jer 20:13</a>), he subjoins a picture of what his wounded spirit <i>had been</i> previous to his deliverance; I <i>had said</i> in the time of my imprisonment, "Cursed be the day"; my feeling was that of Job (<a onclick="return mV('Job',3,3,10,11);">Job 3:3, 10-11</a>, whose words Jeremiah therefore copies). Though Jeremiah's zeal had been stirred up, not so much for self as for God's honor trampled on by the rejection of the prophet's words, yet it was intemperate when he made his birth a subject for <i>cursing,</i> which was really a ground for thanksgiving.
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<p id="Jer20_15"><b>15. A man child</b>—The birth of a son is in the <i>East</i> a special subject of joy; whereas that of a daughter is often not so.
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<p id="Jer20_16"><b>16. the cities</b>—Sodom and Gomorrah.
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<br><br><b>cry...morning...noontide</b>—that is, Let him be kept in alarm the <i>whole day</i> (not merely at <i>night</i> when terrors ordinarily prevail, but in <i>daytime</i> when it is something extraordinary) with terrifying war shouts, as those in a besieged city (<a onclick="return mV('Jer',18,22);">Jer 18:22</a>).
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<p id="Jer20_17"><b>17. he</b>—"that man" (<a onclick="return mV('Jer',20,15,16);">Jer 20:15-16</a>).
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<br><br><b>from the womb</b>—that is, at that time while I was still in the womb.
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<p id="Jer20_18"></a>
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