Jeremiah 20:1

Translation
King James Version
¶ Now Pashur the son of Immer the priest, who was also chief governor in the house of the LORD, heard that Jeremiah prophesied these things.
Ask
KJV (with Strong's)
Now Pashur H6583 the son H1121 of Immer H564 the priest H3548, who was also chief H6496 governor H5057 in the house H1004 of the LORD H3068, heard H8085 that Jeremiah H3414 prophesied H5012 these things H1697.
Ask
Complete Jewish Bible
Now when the cohen Pash'chur son of Immer, chief official in the house of ADONAI, heard Yirmeyahu prophesying these things,
Ask
Berean Standard Bible
When Pashhur the priest, the son of Immer and the chief official in the house of the LORD, heard Jeremiah prophesying these things,
Ask
American Standard Version
Now Pashhur, the son of Immer the priest, who was chief officer in the house of Jehovah, heard Jeremiah prophesying these things.
Ask
World English Bible Messianic
Now Pashhur, the son of Immer the priest, who was chief officer in the LORD’s house, heard Jeremiah prophesying these things.
Ask
Geneva Bible (1599)
When Pashur, the sonne of Immer, the Priest, which was appointed gouernour in the house of the Lord, heard that Ieremiah prophecied these things,
Ask
Young's Literal Translation
And Pashhur son of Immer the priest--who also is overseer, leader in the house of Jehovah--heareth Jeremiah prophesying these things,
Ask
See also
Ezra 2:37Ezra 2:381 Chronicles 24:142 Kings 25:18Nehemiah 7:40Nehemiah 7:41Acts 4:1
In the KJVVerse 19,424 of 31,102

Study This Verse

SUMMARY

Jeremiah 20:1 introduces Pashur, a prominent priest and the chief administrative officer of the Temple, who directly encounters Jeremiah's public prophecies of judgment against Jerusalem and Judah. This verse serves as the immediate catalyst for Jeremiah's first recorded physical persecution, highlighting the stark confrontation between God's unvarnished truth, delivered through His faithful prophet, and the entrenched religious and political authority that sought to suppress it. It sets the stage for a period of intense suffering for Jeremiah, underscoring the severe opposition faced by those who faithfully proclaim an unpopular divine message.

CONTEXT

  • Literary Context: Jeremiah 20:1 immediately follows the dramatic and highly symbolic act described in Jeremiah chapter 19. In that chapter, at God's command, Jeremiah took a clay jar to the Valley of Hinnom (Topheth), delivered a scathing prophecy of impending destruction for Jerusalem and Judah due to their rampant idolatry and horrific practice of child sacrifice. He then shattered the jar as a vivid, visceral sign of the city's coming desolation. Following this powerful demonstration, Jeremiah returned to the Temple courts and reiterated the Lord's message of judgment to all the people, declaring that God would "bring upon this city and upon all her towns all the evil that I have pronounced against it, because they have stiffened their necks, refusing to hear my words" Jeremiah 19:15. It is this public, confrontational proclamation within the very heart of the religious establishment that Pashur, the chief Temple official, hears, directly leading to the events of Jeremiah chapter 20, where Jeremiah is struck and put in stocks.
  • Historical & Cultural Context: The setting is Jerusalem during the tumultuous late 7th and early 6th centuries BCE, a period of profound national decline for the Kingdom of Judah, caught precariously between the rising imperial power of Babylon and the fading influence of Egypt. The Temple was not merely a place of worship but the spiritual, social, economic, and political hub of Jewish life, representing God's presence among His people and the very identity of the nation. Priests, like Pashur, held immense spiritual and temporal authority, often serving as intermediaries between God and the people, and also as administrators of Temple affairs. Pashur's title as "chief governor in the house of the LORD" (Hebrew: pâqîyd nâgîyd) indicates a significant administrative and disciplinary role, likely overseeing Temple security, finances, and the enforcement of religious law, including the punishment of those deemed disruptive or blasphemous. In this volatile era, many priests and prophets offered messages of false peace and security, aligning with popular sentiment and political expediency rather than God's challenging truth, making Jeremiah's consistent prophecies of judgment particularly unwelcome and often perceived as subversive or treasonous.
  • Key Themes: This verse introduces a critical theme of Divine Message vs. Human Authority, setting the stage for a direct and often violent clash. Jeremiah, as God's faithful messenger, represents the divine word that challenges the corrupt religious and political establishment. Pashur, in his powerful position within the Temple hierarchy, embodies the human authority that resists and seeks to silence inconvenient truth, prioritizing institutional order and popular opinion over God's prophetic warning. This highlights the Opposition to Prophetic Truth, a recurring motif throughout Jeremiah's ministry, where God's warnings are met with hostility, imprisonment, and even attempts on the prophet's life. Furthermore, it underscores the Cost of Obedience for the prophet; Jeremiah's unwavering faithfulness to God's call, despite the personal suffering it entailed, is a central aspect of his prophetic witness, foreshadowing the intense persecution detailed in the subsequent verses, particularly Jeremiah 20:2-3.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Son (Hebrew, bên', H1121): This term (H1121) literally means "son," but in a broader sense, it signifies a descendant, a member of a family or group, or one who belongs to a certain quality or condition. In this context, "Pashur the son of Immer" establishes Pashur's lineage and priestly heritage, indicating his belonging to a respected and influential priestly family within the Temple hierarchy. This familial connection underscores his established position and authority.
  • Chief Governor (Hebrew, pâqîyd', H6496): The Hebrew term (H6496) signifies a superintendent, overseer, or officer. This title indicates Pashur's significant administrative and disciplinary authority within the Temple complex. He was not merely a priest but held an executive role, responsible for maintaining order and enforcing rules, which empowered him to act decisively against Jeremiah. This position gave him the legal and practical means to carry out the punishment described in the subsequent verses.
  • Things (Hebrew, dâbâr', H1697): This versatile Hebrew word (H1697) can mean "word," "matter," "thing," or "affair." In this context, "these things" refers specifically to the prophetic messages Jeremiah had just delivered, particularly the shattering of the jar and the pronouncements of judgment in Jeremiah chapter 19. The use of dâbâr here emphasizes that Pashur heard not just a general statement, but the specific, divinely-inspired words of warning and judgment that directly challenged the status quo and the false sense of security prevalent in Jerusalem.

Verse Breakdown

  • "Now Pashur the son of Immer the priest,": This clause introduces the primary antagonist of the immediate narrative, Pashur, identifying him by name and lineage. His father, Immer, likely belonged to one of the twenty-four priestly divisions established by King David, indicating a respected and influential family within the Temple hierarchy. This identification immediately establishes Pashur's deep roots and authority within the religious establishment.
  • "who [was] also chief governor in the house of the LORD,": This phrase clarifies Pashur's dual role and significant authority. He was not merely a priest by birthright but held a powerful administrative position as the "chief governor" or "overseer" within the sacred precincts of the Temple. This role would have given him direct jurisdiction over Temple security, order, and potentially the power to arrest or punish those who disturbed the peace or challenged the religious establishment. His location "in the house of the LORD" (the Temple) emphasizes that Jeremiah's prophecy was delivered in a sacred, public, and highly sensitive location, making Pashur's reaction an institutional response.
  • "heard that Jeremiah prophesied these things.": This final clause states the immediate cause of the ensuing conflict. Pashur "heard" (Hebrew: shâmaʻ, H8085, implying not just a passive hearing but an intelligent understanding and taking notice, often with the implication of obedience or, in this case, a strong reaction) Jeremiah's public declarations. "Prophesied these things" refers to the specific messages of judgment and destruction that Jeremiah had just delivered, especially those from Jeremiah chapter 19. Pashur's hearing of these divinely-inspired words is the direct catalyst for his punitive action against Jeremiah, as recorded in the following verses.

Literary Devices

The verse employs Character Introduction to immediately establish Pashur as a key figure of opposition. His full title, "Pashur the son of Immer the priest, who was also chief governor in the house of the LORD," serves to highlight his significant authority and entrenched position within the religious and political power structure. This detailed introduction sets up a stark Contrast between the powerful institutional figure and the seemingly lone prophet delivering an unpopular, divinely-mandated message. There is also a clear element of Foreshadowing, as Pashur's hearing of Jeremiah's prophecy directly anticipates the conflict and persecution that will immediately unfold in the subsequent narrative, indicating that the prophet's words will not be received passively but will provoke a strong, negative, and punitive reaction from those in power.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 20:1 profoundly underscores the perennial tension between divine truth and human institutions, particularly when God's message challenges the comfort, power, or traditions of those in authority. Pashur's immediate and hostile reaction to Jeremiah's prophecy illustrates how spiritual leaders, even those serving "in the house of the LORD," can become resistant to God's true word when it threatens their established order, exposes their sin, or contradicts their preferred narrative of peace and prosperity. This highlights the theological principle that faithfulness to God's call often involves confrontation and suffering, as God's prophets are called to speak truth to power, regardless of the personal cost. The verse sets the stage for a profound exploration of prophetic suffering and the unwavering nature of God's word, which, once spoken, cannot be silenced by human opposition but will inevitably accomplish its divine purpose.

REFLECTION AND APPLICATION

Jeremiah 20:1 serves as a powerful and sobering reminder that proclaiming God's truth can often lead to significant opposition, especially from those who hold positions of power or influence, even within religious circles. It challenges us to examine our own hearts: are we, like Pashur, prone to resist uncomfortable truths that disrupt our comfort, challenge our traditions, or threaten our perceived authority and control? Or are we willing to humbly embrace the often-challenging word of God, even when it demands personal sacrifice or confronts our cherished assumptions? This verse encourages believers to cultivate a courage rooted in conviction, to speak God's truth faithfully and lovingly in a world that frequently resists it, and to be prepared for the potential cost of such obedience. It reminds us that true authority resides not in human titles, institutions, or popular opinion, but in the living, active, and eternal word of God, which demands our ultimate allegiance, even when it leads to personal hardship or social ostracization. Our faithfulness is measured by our willingness to align with God's truth, regardless of the consequences.

Questions for Reflection

  • How do I typically react when God's word, whether through Scripture, a sermon, or a faithful messenger, challenges my comfort zones, personal traditions, or perceived authority?
  • In what areas of my life, my family, or my community might I be tempted to silence or resist a truth that feels inconvenient or threatens my status quo or reputation?
  • What does Jeremiah's unwavering commitment to speaking God's message, despite the severe opposition he faced, teach me about faithfulness and courage in my own walk with God?
  • How can I cultivate the spiritual fortitude to speak truth, even when it is unpopular or comes with a personal cost, trusting in God's ultimate sovereignty and His vindication of His word?

FAQ

Who was Pashur, and what was his role?

Answer: Pashur the son of Immer was a prominent priest in Jerusalem during Jeremiah's time. Beyond his inherent priestly duties, he held the significant administrative title of "chief governor in the house of the LORD." This role meant he was an overseer or superintendent, likely responsible for maintaining order, discipline, and security within the Temple complex, and possibly managing its finances or personnel. His position gave him considerable authority to enforce rules and punish perceived disturbances, which he exercised against Jeremiah in the following verses.

Why was Pashur so upset by Jeremiah's prophecy?

Answer: Pashur was deeply upset because Jeremiah's prophecy, particularly the dramatic act of shattering a clay jar and his public pronouncements in Jeremiah chapter 19, directly challenged the prevailing national optimism and the false sense of security that many, including religious leaders like Pashur, actively promoted. Jeremiah's message of impending destruction and desolation for Jerusalem and Judah was not only unwelcome but also undermined the authority and credibility of those who promised peace and prosperity, suggesting God was on their side regardless of their actions. Pashur likely viewed Jeremiah's actions as seditious, blasphemous, and a direct threat to the order, stability, and reputation of the Temple and the nation's leadership.

What does "prophesied these things" refer to?

Answer: "These things" refers specifically to the strong messages of judgment and impending doom that Jeremiah had just delivered publicly. Immediately prior to this verse, in Jeremiah chapter 19, Jeremiah had performed a symbolic act at the Potter's Gate: he shattered a clay jar, symbolizing God's intention to shatter Judah and Jerusalem for their persistent idolatry and wickedness. He then returned to the Temple courts and reiterated this prophecy of destruction, declaring that God would bring "all the evil that I have pronounced against it" upon the city and its inhabitants Jeremiah 19:15. It was this direct, public, and confrontational message of divine judgment that Pashur heard and reacted to with punitive action.

CHRIST-CENTERED FULFILLMENT

Jeremiah's experience in this verse, where he is opposed and persecuted by the religious establishment for faithfully proclaiming God's challenging and unpopular word, profoundly foreshadows the ministry of Jesus Christ. Like Jeremiah, Jesus came as God's ultimate Prophet, speaking the unvarnished truth of God's kingdom, righteousness, and impending judgment. He too delivered messages that were deeply unpopular, particularly among the religious leaders of His day, who held positions akin to Pashur's within the Temple hierarchy. Jesus's teachings on repentance, the true nature of the Law, the hypocrisy of the religious elite, and the coming judgment often clashed with the traditions and self-righteousness of the scribes and Pharisees, who sought to maintain their authority, control, and popular favor. Just as Pashur heard Jeremiah's words and sought to silence him through physical punishment, the Jewish leaders "heard" Jesus's claims and teachings, leading them to conspire against Him and ultimately orchestrate His crucifixion Matthew 26:3-4. Jesus Himself lamented over Jerusalem, recognizing how it had historically rejected and killed God's prophets, stating, "O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it!" Matthew 23:37 and Luke 13:34. The rejection Jeremiah faced at the hands of a powerful priest in the Temple finds its ultimate and tragic fulfillment in the rejection of the Son of God by the very people He came to save, even those in positions of religious authority John 1:11. Ultimately, Christ's suffering and vindication demonstrate that God's truth, though opposed and seemingly defeated, will always prevail, as He is the final and perfect Word of God, through whom God has spoken to us in these last days Hebrews 1:1-2.

Copy as

Commentary on Jeremiah 20 verses 1–6

I. II. Main points1. 2. Sub-points

Here is, I. Pashur's unjust displeasure against Jeremiah, and the fruits of that displeasure, Jer 20:1, Jer 20:2. This Pashur was a priest, and therefore, one would think, should have protected Jeremiah, who was of his own order, a priest too, and the more because he was a prophet of the Lord, whose interests the priests, his ministers, ought to consult. But this priest was a persecutor of him whom he should have patronized. He was the son of Immer; that is, he was of the sixteenth course of the priests, of which Immer, when these courses were first settled by David, was father (Ch1 24:14), as Zechariah was of the order of Abiah, Luk 1:5. Thus this Pashur is distinguished from another of the same name mentioned Jer 21:1, who was of the fifth course. This Pashur was chief governor in the temple; perhaps he was only so pro tempore - for a short period, the course he was head of being now in waiting, or he was suffragan to the high priest, or perhaps captain of the temple or of the guards about it. Act 4:1. This was Jeremiah's great enemy. The greatest malignity to God's prophets was found among those that professed sanctity and concern for God and the church. We cannot suppose that Pashur was one of those ancients of the priests that went with Jeremiah to the valley of Tophet to hear him prophesy, unless it were with a malicious design to take advantage against him; but, when he came into the courts of the Lord's house, it is probable that he was himself a witness of what he said, and so it may be read (Jer 20:1), He heard Jeremiah prophesying these things. As we read it, the information was brought to him by others, whose examinations he took: He heard that Jeremiah prophesied these things, and could not bear it, especially that he should dare to preach in the courts of the Lord's house, where he was chief governor, without his leave. When power in the church is abused, it is the most dangerous power that can be employed against it. Being incensed at Jeremiah, 1. He smote him, struck him with his hand or staff of authority. Perhaps it was a blow intended only to disgrace him, like that which the high priest ordered to be given to Paul (Act 23:2), he struck him on the mouth, and bade him hold his prating. Or perhaps he gave him many blows intended to hurt him; he beat him severely, as a malefactor. It is charged upon the husbandmen (Mat 21:35) that they beat the servants. The method of proceeding here was illegal; the high priest, and the rest of the priests, ought to have been consulted, Jeremiah's credentials examined, and the matter enquired into, whether he had an authority to say what he said. But these rules of justice are set aside and despised, as mere formalities; right or wrong, Jeremiah must be run down. The enemies of piety would never suffer themselves to be bound by the laws of equity. 2. He put him in the stocks. Some make it only a place of confinement; he imprisoned him. It rather seems to be an instrument of closer restraint, and intended to put him both to pain and shame. Some think it was a pillory for his neck and arms; others (as we) a pair of stocks for his legs: whatever engine it was, he continued in it all night, and in a public place too, in the high gate of Benjamin, which was in, or by, the house of the Lord, probably a gate through which they passed between the city and the temple. Pashur intended thus to chastise him, that he might deter him from prophesying; and thus to expose him to contempt and render him odious, that he might not be regarded if he did prophesy. Thus have the best men met with the worst treatment from this ungracious ungrateful world; and the greatest blessings of their age have been counted as the off-scouring of all things. Would it not raise a pious indignation to see such a man as Pashur upon the bench and such a man as Jeremiah in the stocks? It is well that there is another life after this, when persons and things will appear with another face.

II. God's just displeasure against Pashur, and the tokens of it. On the morrow Pashur gave Jeremiah his discharge, brought him out of the stocks (Jer 20:3); it is probable that he continued him there, in little-ease, as long as was usual to continue any in that punishment. And now Jeremiah has a message from God to him. We do not find that, when Pashur put Jeremiah in the stocks, the latter gave him any check for which he did; he appears to have quietly and silently submitted to the abuse; when he suffered, he threatened not. But, when he brought him out of the stocks, then God put a word into the prophet's mouth, which would awaken his conscience, if he had any. For, when the prophet of the Lord was bound, the word of the Lord was not. What can we think Pashur aimed at in smiting and abusing Jeremiah? Whatever it is, we shall see by what God says to him that he is disappointed.

1.Did he aim to establish himself, and make himself easy, by silencing one that told him of his faults and would be likely to lessen his reputation with the people? He shall not gain this point; for, (1.) Though the prophet should be silent, his own conscience shall fly in his face and make him always uneasy. To confirm this he shall have a name given him, Magor-missabib - Terror round about, or Fear on every side. God himself shall give him this name, whose calling him so will make him so. It seems to be a proverbial expression, bespeaking a man not only in distress but in despair, not only in danger on every side (that a man may be and yet by faith may be in no terror, as David, Psa 3:6, Psa 27:3), but in fear on every side, and that a man may be when there appears no danger. The wicked flee when no man pursues, are in great gear where no fear is. This shall be Pashur's case (Jer 20:4): "Behold, I will make thee a terror to thyself; that is, thou shalt be subject to continual frights, and thy own fancy and imagination shall create thee a constant uneasiness." Note, God can make the most daring sinner a terror to himself, and will find out a way to frighten those that frighten his people from doing their duty. And those that will not hear of their faults from God's prophets, that are reprovers in the gate, shall be made to hear of them from conscience, which is a reprover in their own bosoms that will not be daunted nor silenced. And miserable is the man that is thus made a terror to himself. Yet this is not all; some are very much a terror to themselves, but they conceal it and seem to others to be pleasant; but, "I will make thee a terror to all thy friends; thou shalt, upon all occasions, express thyself with so much horror and amazement that all thy friends shall be afraid of conversing with thee and shall choose to stand aloof from thy torment." Persons in deep melancholy and distraction are a terror to themselves and all about them, which is a good reason why we should be very thankful, so long as God continues to us the use of our reason and the peace of our consciences. (2.) His friends, whom he put a confidence in and perhaps studied to oblige in what he did against Jeremiah, shall all fail him. God does not presently strike him dead for what he did against Jeremiah, but lets him live miserably, like Cain in the land of shaking, in such a continual consternation that wherever he goes he shall be a monument of divine justice; and, when it is asked, "What makes this man in such a continual terror?" it shall be answered, "It is God's hand upon him for putting Jeremiah in the stocks." His friends, who should encourage him, shall all be cut off; they shall fall by the sword of the enemy, and his eyes shall behold it, which dreadful sight shall increase his terror. (3.) He shall find, in the issue, that his terror is not causeless, but that divine vengeance is waiting for him (Jer 20:6); he and his family shall go into captivity, even to Babylon; he shall neither die before the evil comes, as Josiah, nor live to survive it, as some did, but he shall die a captive, and shall in effect be buried in his chains, he and all his friends. Thus far is the doom of Pashur. Let persecutors read it, and tremble; tremble to repentance before they be made to tremble to their ruin.

2.Did he aim to keep the people easy, to prevent the destruction that Jeremiah prophesied of, and by sinking his reputation to make his words fall to the ground? It is probable that he did; for it appears by Jer 20:6 that he did himself set up for a prophet, and told the people that they should have peace. He prophesied lies to them; and because Jeremiah's prophecy contradicted his, and tended to awaken those whom he endeavoured to rock asleep in their sins, therefore he set himself against him. But could he gain his point? No; Jeremiah stands to what he has said against Judah and Jerusalem, and God by his mouth repeats it. Men get nothing by silencing those who reprove and warn them, for the word will have its course; so it had here. (1.) The country shall be ruined (Jer 20:4): I will give all Judah into the hand of the king of Babylon. It had long been God's own land, but he will now transfer his title to it to Nebuchadnezzar, he shall be master of the country and dispose of the inhabitants some to the sword and some to captivity, as he pleases, but none shall escape him. (2.) The city shall be ruined too, Jer 20:5. The king of Babylon shall spoil that, and carry all that is valuable in it to Babylon. [1.] He shall seize their magazines and military stores (here called the strength of this city) and turn them against them. These they trusted to as their strength; but what stead could they stand them in when they had thrown themselves out of God's protection, and when he who was indeed their strength had departed from them? [2.] He shall carry off all their stock in trade, their wares and merchandises, here called their labours, because it was what they laboured about and got by their labour. [3.] He shall plunder their fine houses, and take away their rich furniture, here called their precious things, because they valued them and set their hearts so much upon them. Happy are those who have secured to themselves precious things in God's precious promises, which are out of the reach of soldiers. [4.] He shall rifle the exchequer, and take away the jewels of the crown and all the treasures of the kings of Judah. This was that instance of the calamity which was first of all threatened to Hezekiah long ago as his punishment for showing his treasures to the king of Babylon's ambassadors, Isa 39:6. The treasury, they thought, was their defence; but that betrayed them, and became an easy prey to the enemy.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
Copy as
JeromeAD 420
Commentary on Jeremiah
(Chapter 20 — Verses 1, 2) And Phasur, the son of Emmer, a priest who was appointed as the chief in the house of the Lord, heard Jeremiah prophesying these words. And Phasur struck the prophet Jeremiah and sent him into the stocks that were in the upper Benjamin Gate of the house of the Lord. For Phasur, the Septuagint translated as Phascor, which means "blackness of the mouth," and for the stocks, which we have mentioned, the Septuagint and Theodotion translated as "cataract," Symmachus as "instrument of torture" or "torture device," both of which signify torment. But we have called it by the common name of a nerve, which we also read as a type of torture in the Acts of the Apostles, when the apostles Paul and Silas were placed in prison (Acts XVI). But this man was the high priest of the Temple, and he abused the dignity of the Priesthood for evil purposes, not to teach and correct with words, but to terrify with tortures (John XIX). Therefore, both the Savior and the apostle Paul were beaten by order of the high priest (Acts XVI). It is not surprising if today the servants of God are killed by Phaschor, or sent to prison and held in terrible custody. For this power is given by God, so that the faith of the Prophets may be shown. However, the one who kills is not greater, but the one who is slain is stronger. And the Prophet accepts the judgment of God patiently, without protesting the blows, but considering the one who commands. Emmer () sounds like the word from which darkness is often generated, not by the fault of the parent, but by the wickedness of the degenerating. However, the torment by which the Prophet is afflicted seems to be on the right side, which is interpreted as Benjamin; and in the lofty gate, which indicates not truth, but the unjust power of the pontiff.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Jeremiah 20:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.