Jeremiah 20:10

KJV

For I heard the defaming of many, fear on every side. Report, [say they], and we will report it. All my familiars watched for my halting, [saying], Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.

KJV (with Strong's)

For I heard {H8085} the defaming {H1681} of many {H7227}, fear {H4032} on every side {H5439}. Report {H5046}, say they, and we will report {H5046} it. All my familiars {H582}{H7965} watched {H8104} for my halting {H6763}{H6761}, saying, Peradventure he will be enticed {H6601}, and we shall prevail {H3201} against him, and we shall take {H3947} our revenge {H5360} on him.

Complete Jewish Bible

I have heard many whispering their plot: "'Terror in every direction'? Denounce him! Let's denounce him!" Even all my close friends are watching for me to make a false step - "Maybe he can be tricked, then we'll get the better of him, then we'll take our revenge on him."

Berean Standard Bible

For I have heard the whispering of many: “Terror is on every side! Report him; let us report him!” All my trusted friends watch for my fall: “Perhaps he will be deceived so that we may prevail against him and take our vengeance upon him.”

American Standard Version

For I have heard the defaming of many, terror on every side. Denounce, and we will denounce him, say all my familiar friends, they that watch for my fall; peradventure he will be persuaded, and we shall prevail against him, and we shall take our revenge on him.

Commentary

### SUMMARY
Jeremiah 20:10 encapsulates the prophet's profound anguish and isolation amidst relentless opposition and betrayal. It vividly portrays his experience of being slandered by the masses, surrounded by pervasive fear, and most painfully, targeted by those he considered close allies. These "familiars" actively plotted his downfall, hoping he would stumble so they could accuse him, prevail against him, and exact their revenge. This verse is a raw cry from a faithful servant of God, revealing the intense personal cost of delivering an unpopular divine message in a hostile environment.

### CONTEXT
* **Literary Context:** Jeremiah 20:10 is a pivotal part of Jeremiah's "confessions" (Jeremiah 11-20), a series of deeply personal laments where the prophet pours out his heart to God regarding the immense suffering and opposition he endures for his prophetic ministry. This particular lament follows immediately after Jeremiah's first recorded physical persecution and imprisonment by Pashhur, the chief officer of the temple, who had him beaten and put in stocks ([Jeremiah 20:1-3](/jeremiah/20-1 "Jeremiah 20:1-3 - Pashhur's Persecution of Jeremiah")). Jeremiah's renaming of Pashhur to "Magor-missabib" (terror on every side) in [Jeremiah 20:3](/jeremiah/20-3 "Jeremiah 20:3 - Pashhur renamed Magor-missabib") directly foreshadows the "fear on every side" he himself experiences in verse 10. The preceding verses in chapter 20 reveal his internal struggle, his desire to stop prophesying, and his inability to do so because God's word is like a burning fire within him ([Jeremiah 20:7-9](/jeremiah/20-7 "Jeremiah 20:7-9 - Jeremiah's Burden")). Verse 10 thus intensifies the external pressures and betrayals that fuel his internal turmoil.
* **Historical & Cultural Context:** Jeremiah prophesied during the tumultuous final decades of the Kingdom of Judah (c. 627-586 BC), spanning the reigns of Josiah, Jehoiakim, Jehoiachin, and Zedekiah. This period was marked by political instability, spiritual apostasy, and the looming threat of Babylonian invasion. Jeremiah's message consistently called for repentance and warned of impending judgment, often clashing with the prevailing false prophets who promised peace and prosperity. Culturally, prophets were expected to deliver messages that aligned with national aspirations, making Jeremiah's warnings of destruction highly unpopular and often perceived as treasonous. His status as a prophet, though divinely appointed, did not grant him immunity from public scorn, legal persecution, or social ostracism. The concept of "familiars" (Hebrew: _'ĕnôwsh shâlôwm_ - men of peace/welfare) turning against him highlights the profound cultural shock of betrayal within a society that valued communal solidarity, even if often violated.
* **Key Themes:** Jeremiah 20:10 contributes significantly to several overarching themes within the book of Jeremiah. Firstly, it underscores the theme of **prophetic suffering and isolation**, portraying Jeremiah as a solitary figure bearing the weight of God's unpopular truth against a hostile nation. This suffering is not merely physical but deeply emotional and psychological, encompassing slander and betrayal. Secondly, the verse highlights the pervasive **spiritual apostasy and moral decay** of Judah, where even those expected to uphold truth or offer support actively conspire against God's messenger. This moral blindness and malicious intent are central to why divine judgment is inevitable, as warned throughout [Jeremiah's prophecies](/jeremiah/1 "Jeremiah 1 - The Call of Jeremiah"). Thirdly, the phrase "fear on every side" (Magor-missabib) becomes a powerful motif for **divine retribution**, as Jeremiah, who experiences this terror, later pronounces it upon his enemies, signifying that their own schemes will rebound upon them. This theme of divine justice and vindication for the faithful is a recurring thread, even amidst the prophet's deepest laments.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Defaming (Hebrew, _dibbâh'_):** From the root meaning "furtive motion," this word signifies slander, evil report, or infamy. In Jeremiah 20:10, it describes the malicious whispers and public accusations leveled against Jeremiah. It implies a deliberate, insidious attempt to destroy his reputation and credibility, not through open debate but through backbiting and false witness, creating a hostile environment that justified their opposition to him.
* **Fear (Hebrew, _mâgôwr'_):** Derived from a root meaning "to fear," this term denotes a fright or terror, whether objective (something causing fear) or subjective (the feeling of fear). The phrase "fear on every side" (Magor-missabib) is a powerful and recurrent motif in Jeremiah, emphasizing the prophet's constant state of apprehension and the pervasive nature of the threats surrounding him. It speaks to the psychological burden of his ministry, where danger and hostility emanated from all directions.
* **Familiars (Hebrew, _shâlôwm'_):** This word, often translated as "peace" or "welfare," is used here in conjunction with 'ĕnôwsh (man) to denote "men of peace" or those with whom Jeremiah shared a relationship of trust and intimacy. The use of _shâlôwm_ here is deeply ironic, as these are precisely the individuals who are actively plotting his harm. Their betrayal underscores the profound depth of Jeremiah's isolation and the treachery he faced, making the opposition not just from strangers but from those he considered close.

#### Verse Breakdown
* **"For I heard the defaming of many, fear on every side."**: This opening clause immediately plunges the reader into Jeremiah's distressing reality. He is acutely aware of the widespread slander being spread about him ("defaming of many"), indicating a public campaign to discredit him. The phrase "fear on every side" (Magor-missabib) powerfully conveys his constant state of apprehension, suggesting that danger and hostility surround him from all directions, leaving him no refuge.
* **"Report, [say they], and we will report it."**: This segment reveals the malicious intent and coordinated effort of Jeremiah's adversaries. They are actively encouraging each other to spread false reports and accusations against him. The repetition of "report" emphasizes their eagerness and determination to publicize any perceived fault or misstep, turning rumor into official accusation, likely to the authorities or influential figures.
* **"All my familiars watched for my halting, [saying],"**: This is the most poignant aspect of the verse, highlighting the betrayal from his inner circle. "Familiars" (those with whom he shared peace or intimacy) are not merely passive observers but active conspirators. They are "watching for my halting," eager for him to stumble, make a mistake, or show weakness. This implies a predatory vigilance, hoping for an opportunity to exploit his vulnerability.
* **"Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him."**: This final clause exposes the full extent of their malevolent scheme and their ultimate goal. They hope Jeremiah will be "enticed" (lured into sin or error), providing them with a legitimate pretext for accusation. Their aim is not merely to silence him but to "prevail against him" (overcome him, defeat him) and "take our revenge on him" (exact vengeance). This reveals a deep-seated animosity and a desire for personal vindication against the prophet who challenged their comfortable illusions.

#### Literary Devices
Jeremiah 20:10 is rich with literary devices that amplify the prophet's anguish and the intensity of his persecution. The phrase "**fear on every side**" (Magor-missabib) functions as a powerful **motif** and **hyperbole**, emphasizing the pervasive and inescapable nature of the threats Jeremiah faces, extending beyond mere opposition to a state of constant terror. There is profound **irony** in the term "familiars" (literally "men of peace") being the very ones who are actively plotting his destruction; those who should offer peace are instead agents of strife and betrayal. The enemies' repeated call, "**Report, and we will report it**," employs **repetition** and a form of **chiasmus** (implied A-B-B-A structure in their coordinated action) to underscore their malicious determination to spread slander. The imagery of "watching for my **halting**" (stumbling or falling) is a vivid **metaphor** for seeking his moral or spiritual collapse, a moment of weakness they can exploit. The entire verse serves as a **lament** or **confession**, a genre common in prophetic literature and the Psalms, allowing the prophet to express raw emotion and suffering directly to God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 20:10 powerfully illustrates the profound cost of prophetic faithfulness and the reality of suffering for righteousness. The prophet's experience of widespread slander and intimate betrayal highlights a recurring biblical theme: those who stand for God's truth often face intense opposition, not only from overt enemies but also from unexpected sources, including those within their own community or circle. This verse underscores the vulnerability of God's messengers and the deep emotional toll exacted by such hostility. The malicious intent of his adversaries—to find fault, prevail, and take revenge—reflects the spiritual battle against truth that transcends any single historical context. Yet, even in this raw lament, there is an implicit trust that God hears and will ultimately vindicate His servant, turning the tables on the oppressors.

* [Psalm 41:9](/psalm/41-9 "Psalm 41:9 - Betrayal by a Close Friend")
* [John 15:18-20](/john/15-18 "John 15:18-20 - The World's Hatred of Believers")
* [2 Timothy 3:12](/2_timothy/3-12 "2 Timothy 3:12 - Persecution for Godliness")

### REFLECTION AND APPLICATION
Jeremiah 20:10 offers profound lessons for believers navigating a world often hostile to biblical truth. It reminds us that faithfulness to God's calling may lead not to popularity but to intense opposition, slander, and heartbreaking betrayal, even from those we once considered allies or friends. The prophet's raw honesty in his lament provides a template for authentic prayer, encouraging us to bring our pain, frustration, and sense of injustice directly to God without reservation. In moments of "fear on every side," this verse calls us to persevere, trusting that God sees our suffering, understands our plight, and will ultimately vindicate His faithful servants. It challenges us to examine our own hearts: are we among those who "watch for halting" in others, or do we stand in solidarity with those who faithfully proclaim God's word, even when it is unpopular? Ultimately, it fosters resilience, reminding us that suffering for Christ's sake is a shared experience among God's people, and our ultimate hope rests not in human approval but in divine vindication.

#### Questions for Reflection
* **How do I respond when I face slander or betrayal for my faith or convictions?**
* **In what ways might I, perhaps unknowingly, contribute to a culture of "watching for halting" in others, rather than offering support?**
* **What does Jeremiah's lament teach me about bringing my deepest pains and fears to God?**
* **How does the promise of God's ultimate vindication strengthen me when facing opposition?**

### FAQ
**What is the significance of the phrase "fear on every side" (Magor-missabib)?**

Answer: The Hebrew phrase is _Magor-missabib_ (מָגוֹר מִסָּבִיב), meaning "terror on every side." It's a highly significant motif in Jeremiah, first appearing in [Jeremiah 20:3](/jeremiah/20-3 "Jeremiah 20:3 - Pashhur renamed Magor-missabib") where Jeremiah renames Pashhur, his persecutor, "Magor-missabib," prophesying that Pashhur himself would become a terror to himself and his friends. In [Jeremiah 20:10](/jeremiah/20-10 "Jeremiah 20:10 - Jeremiah's Lament"), Jeremiah applies this phrase to his own experience, vividly describing the pervasive and inescapable nature of the threats and hostility surrounding him. The phrase encapsulates both the prophet's personal anguish and serves as a prophetic warning that the very terror his enemies inflict will ultimately be their own undoing, a testament to divine justice.

**Who are Jeremiah's "familiars" and why is their betrayal so painful?**

Answer: Jeremiah's "familiars" are described using the Hebrew phrase _'ĕnôwsh shâlôwm_, literally "men of peace" or "men of welfare." This refers to individuals with whom Jeremiah had a close relationship, perhaps friends, acquaintances, or even fellow countrymen with whom he shared a common bond. Their betrayal is particularly painful because it comes from those who should have offered support, peace, or solidarity. Instead, they are actively plotting his downfall, "watching for his halting" (eager for him to stumble) so they can accuse him and take revenge. This internal treachery deepens Jeremiah's isolation and highlights the profound moral decay within Judah, where even personal loyalties were corrupted by opposition to God's word.

**How does Jeremiah's suffering in this verse relate to the broader biblical narrative of prophetic ministry?**

Answer: Jeremiah's experience in [Jeremiah 20:10](/jeremiah/20-10 "Jeremiah 20:10 - The Prophet's Anguish") is highly representative of the challenges faced by many prophets throughout biblical history. Prophets, by nature, often deliver unpopular messages that challenge the status quo, expose sin, and call for repentance. This frequently leads to rejection, ridicule, and persecution from the very people they are sent to save. From Moses ([Numbers 16:1-3](/numbers/16-1 "Numbers 16:1-3 - Korah's Rebellion")) to Elijah ([1 Kings 18:17](/1_kings/18-17 "1 Kings 18:17 - Elijah and Ahab")) and beyond, God's messengers often found themselves isolated and opposed. Jeremiah's lament underscores the personal cost of such faithfulness, setting a precedent for understanding the suffering of Christ and His followers, who are called to bear witness to truth in a hostile world.

### CHRIST-CENTERED FULFILLMENT
Jeremiah's profound suffering and betrayal in [Jeremiah 20:10](/jeremiah/20-10 "Jeremiah 20:10 - Jeremiah's Lament and Betrayal") serve as a powerful foreshadowing of the ultimate prophetic suffering endured by Jesus Christ. Just as Jeremiah was slandered by "many" and surrounded by "fear on every side," Jesus faced relentless accusations from the religious authorities and the crowds, who cried out, "[Crucify him!](/luke/23-21 "Luke 23:21 - The Crowd's Demand")" The malicious intent of Jeremiah's "familiars" who "watched for his halting" and sought to "prevail against him" and "take our revenge on him" finds its ultimate fulfillment in the betrayal of Jesus by one of His own disciples, Judas Iscariot ([Matthew 26:47-50](/matthew/26-47 "Matthew 26:47-50 - Judas's Betrayal")), and the relentless pursuit of His death by those who should have recognized Him as Messiah. They sought to "entice" Him with temptations ([Matthew 4:1-11](/matthew/4-1 "Matthew 4:1-11 - The Temptation of Jesus")) and legal traps ([Matthew 22:15-22](/matthew/22-15 "Matthew 22:15-22 - Paying Taxes to Caesar")) to find a reason to condemn Him. However, what His enemies intended for evil—His crucifixion—God used for good, transforming their vengeful triumph into the ultimate victory over sin and death through Christ's resurrection ([Acts 2:23-24](/acts/2-23 "Acts 2:23-24 - God's Plan for Jesus' Death and Resurrection")). Thus, Jeremiah's lament, while deeply personal, echoes the divine pattern of a faithful messenger suffering unjustly, ultimately pointing to the Lamb of God who was slandered, betrayed, and crucified, yet through whom God achieved His perfect redemption.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 41:9

Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up [his] heel against me.

Psalms 31:13

For I have heard the slander of many: fear [was] on every side: while they took counsel together against me, they devised to take away my life.

Isaiah 29:21

That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought.

Jeremiah 18:18

¶ Then said they, Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words.

Psalms 55:13

But [it was] thou, a man mine equal, my guide, and mine acquaintance.

Psalms 55:14

We took sweet counsel together, [and] walked unto the house of God in company.

Acts 24:13

Neither can they prove the things whereof they now accuse me.