Jeremiah 20:2

KJV

Then Pashur smote Jeremiah the prophet, and put him in the stocks that [were] in the high gate of Benjamin, which [was] by the house of the LORD.

KJV (with Strong's)

Then Pashur {H6583} smote {H5221} Jeremiah {H3414} the prophet {H5030}, and put {H5414} him in the stocks {H4115} that were in the high {H5945} gate {H8179} of Benjamin {H1144}, which was by the house {H1004} of the LORD {H3068}.

Complete Jewish Bible

he had him flogged and put him in the stocks at the Upper Binyamin Gate of the house of ADONAI.

Berean Standard Bible

he had Jeremiah the prophet beaten and put in the stocks at the Upper Gate of Benjamin, which was by the house of the LORD.

American Standard Version

Then Pashhur smote Jeremiah the prophet, and put him in the stocks that were in the upper gate of Benjamin, which was in the house of Jehovah.

Commentary

### SUMMARY
Jeremiah 20:2 recounts a pivotal moment in the prophet Jeremiah's ministry, where he faces direct and violent persecution from Pashur, a high-ranking priest and chief officer in the Temple. For daring to deliver God's challenging message of judgment upon Jerusalem and Judah, Jeremiah is physically assaulted and then imprisoned in the stocks—a painful and humiliating instrument of restraint—at the prominent high gate of Benjamin, situated near the very heart of the sacred Temple complex. This public act of suppression underscores the intense opposition Jeremiah encountered for his unwavering faithfulness to the divine word.

### CONTEXT
* **Literary Context:** This verse immediately follows Jeremiah's pronouncement of severe judgment against Jerusalem and Judah in [Jeremiah 19](/jeremiah/19 "Jeremiah 19 - The Valley of Hinnom Prophecy"), specifically culminating in his declaration that God would bring disaster upon the city and its inhabitants because of their stubborn idolatry and rebellion ([Jeremiah 19:15](/jeremiah/19-15 "Jeremiah 19:15 - Prophecy of Disaster")). Pashur, identified in [Jeremiah 20:1](/jeremiah/20-1 "Jeremiah 20:1 - Pashur's Identity") as "the son of Immer the priest, who was chief governor in the house of the LORD," is directly provoked by Jeremiah's words. His violent reaction in smiting and stocking Jeremiah is presented as a direct consequence of the prophet's uncompromising message, highlighting the immediate and dangerous repercussions of speaking God's truth to those in power who resist it. This incident sets the stage for Jeremiah's subsequent lament and struggle with his prophetic calling, as detailed in [Jeremiah 20:7-18](/jeremiah/20-7 "Jeremiah 20:7-18 - Jeremiah's Lament").
* **Historical & Cultural Context:** Jeremiah prophesied during a turbulent period in Judah's history, spanning the reigns of several kings, leading up to the Babylonian exile. The "high gate of Benjamin" was a significant entrance to Jerusalem, likely on its northern side, and its proximity to "the house of the LORD" (the Temple) meant that Jeremiah's public humiliation in the stocks would have been witnessed by many entering and leaving the sacred precinct. Pashur, as "chief governor" or "chief officer" of the Temple, wielded considerable religious and administrative authority. His actions were not merely personal anger but an official attempt to silence a voice perceived as a threat to the established religious and political order, which sought to maintain a false sense of security and peace despite God's impending judgment. The stocks (Hebrew: _mahpeketh_) were a common ancient punishment designed to contort the body, causing extreme discomfort, pain, and public shame, effectively breaking the spirit of the confined individual.
* **Key Themes:** Jeremiah 20:2 powerfully illustrates several enduring themes within the book of Jeremiah and broader biblical narrative. Firstly, it exemplifies the **Persecution of Prophets**, a recurring motif where God's messengers, speaking unwelcome truths, face hostility and suffering from a rebellious people and their leaders. This highlights the inherent conflict between divine revelation and human resistance, often leading to severe consequences for the messenger, as seen with other prophets like Micaiah ([1 Kings 22:24](/1_kings/22-24 "1 Kings 22:24 - Micaiah's Persecution")). Secondly, the verse underscores **The Cost of Faithfulness**, as Jeremiah endures physical abuse and public shame for remaining steadfast in his commitment to God's call to prophesy, regardless of personal consequences. This incident emphasizes the significant sacrifice often required to serve God wholeheartedly. Lastly, it vividly portrays the **Conflict of Authority**, where Pashur, representing the human religious establishment and its vested interests, directly opposes Jeremiah, who embodies God's divine authority. This clash reveals a spiritual battle where institutional power attempts to suppress prophetic truth, echoing the broader struggle between human will and divine purpose found throughout Scripture.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **smote (Hebrew, _nâkâh'_):** This primitive root signifies a forceful striking or beating, indicating physical violence. The term can be used for both light and severe blows, but in this context, given the subsequent imprisonment, it implies a significant physical assault, marking the initiation of Pashur's aggressive suppression of Jeremiah. It conveys a direct, impactful act of violence, not merely a light tap.
* **stocks (Hebrew, _mahpeketh'_):** Derived from a root meaning "to turn over" or "to distort," this word refers to an instrument of restraint designed to contort the body, particularly the neck, hands, and feet, in an unnatural and painful position. Its purpose was not only to immobilize but also to inflict extreme discomfort and public humiliation, aiming to break the spirit and silence the voice of the one confined. The term itself suggests a "perversion" or "wrenching," fitting the physical and psychological torment it imposed.
* **house (Hebrew, _bayith'_):** While broadly meaning "house," in this context, "the house of the LORD" specifically refers to the Temple in Jerusalem. This location is crucial, as it highlights the irony and audacity of Pashur's actions: persecuting God's prophet not in a private dungeon, but publicly, right beside the very place dedicated to God's worship. The Temple, meant to be a place of divine presence and truth, becomes the backdrop for the suppression of that truth.

#### Verse Breakdown
* **"Then Pashur smote Jeremiah the prophet":** This clause immediately establishes the antagonist, Pashur, and his violent action against Jeremiah. Pashur, a high-ranking priest, acts with physical force, demonstrating his outrage and determination to silence Jeremiah. The identification of Jeremiah as "the prophet" emphasizes that this assault is not just personal but an attack on God's chosen messenger and, by extension, on God's message itself.
* **"and put him in the stocks":** Following the physical assault, Pashur employs a method of public humiliation and painful restraint. The stocks were a cruel device, designed to immobilize and contort the body, inflicting both physical agony and profound shame. This act signifies an attempt to break Jeremiah's spirit and discredit him in the eyes of the public.
* **"that [were] in the high gate of Benjamin":** This specifies the location of Jeremiah's imprisonment. The "high gate of Benjamin" was a prominent and likely busy entrance to Jerusalem, probably on its northern side, leading towards the territory of Benjamin. Placing Jeremiah here ensured maximum public visibility for his humiliation, making his suffering a public spectacle and a warning to others.
* **"which [was] by the house of the LORD":** This final detail adds a layer of profound irony and theological significance. Jeremiah, the prophet of the LORD, is publicly tortured right beside the Temple, the very "house" dedicated to the LORD. This proximity underscores the corruption within the religious establishment and their blatant disregard for God's word and His messenger, even within sacred space.

#### Literary Devices
Jeremiah 20:2 employs several potent literary devices. **Conflict** is central, immediately established by the violent opposition between Pashur, representing the corrupt religious establishment, and Jeremiah, God's faithful prophet. This is not merely a personal dispute but a clash of authorities: human power attempting to suppress divine truth. **Symbolism** is evident in the "stocks" themselves, which are not just a physical restraint but symbolize the attempt to silence, immobilize, and break the spirit of God's messenger. They represent the oppressive forces that seek to prevent the prophetic word from being heard. Furthermore, the setting "by the house of the LORD" introduces a powerful layer of **Irony**. The place meant for worship and the reception of divine truth becomes the stage for the persecution of God's prophet. This dramatic irony highlights the spiritual blindness and hypocrisy of those who claim to serve God yet actively oppose His word. The public nature of the punishment at a "high gate" also serves as a form of **Public Spectacle**, intended to intimidate and deter others from heeding Jeremiah's message.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah's suffering at the hands of Pashur is a stark reminder of the cost of prophetic faithfulness and the deep-seated human resistance to divine truth. This incident reveals that God's messengers often face persecution not from external enemies, but from within the very religious and political structures that claim to represent God. The public humiliation of Jeremiah at the Temple gate underscores the profound spiritual decay in Judah, where the sacred space itself became a backdrop for the suppression of God's word. Theologically, this event highlights God's sovereignty even amidst human rebellion and suffering; though His prophet is imprisoned, His word cannot be ultimately bound. Jeremiah's experience foreshadows a consistent pattern throughout biblical history where those who faithfully proclaim God's message are met with opposition, demonstrating that the path of obedience often involves tribulation, but it is a path that ultimately leads to the vindication of God's truth.

* [Jeremiah 20:7-9](/jeremiah/20-7 "Jeremiah 20:7-9 - Jeremiah's Lament and Resolve")
* [Acts 5:40-42](/acts/5-40 "Acts 5:40-42 - Apostles Rejoice in Suffering")
* [Matthew 5:10-12](/matthew/5-10 "Matthew 5:10-12 - Blessed are the Persecuted")

### REFLECTION AND APPLICATION
Jeremiah 20:2 offers profound lessons for believers today. Jeremiah's unwavering commitment to delivering God's message, despite the immediate and painful consequences, serves as a powerful call to courage and integrity. In a world that often resists uncomfortable truths, especially those rooted in divine revelation, we are challenged to speak with conviction, even when it means facing opposition, ridicule, or personal cost. This verse also cultivates empathy for those who suffer for their faith or for speaking out against injustice, reminding us of the global reality of Christian persecution and the need to stand in solidarity with the silenced. Ultimately, Jeremiah's experience, though deeply painful, did not silence God's word. This encourages us to trust in God's ultimate sovereignty: no human authority, no amount of persecution, can ultimately thwart His divine purposes or prevent His truth from prevailing. Our faithfulness is not measured by the absence of suffering, but by our steadfastness within it, knowing that God's word will accomplish its purpose.

#### Questions for Reflection
* **What truths might God be calling me to speak or uphold that could lead to discomfort or opposition?**
* **How does Jeremiah's response to persecution challenge my own willingness to suffer for my faith?**
* **In what ways might I be tempted to silence or dismiss prophetic voices today, whether from Scripture or contemporary witnesses?**

### FAQ
**Who was Pashur and why did he persecute Jeremiah?**

Answer: Pashur, identified in [Jeremiah 20:1](/jeremiah/20-1 "Jeremiah 20:1 - Pashur's Identity") as the son of Immer the priest and "chief governor in the house of the LORD," was a high-ranking official within the Temple administration in Jerusalem. His persecution of Jeremiah was a direct response to the prophet's dire message of judgment against Judah and Jerusalem, particularly the prophecy of destruction in [Jeremiah 19](/jeremiah/19 "Jeremiah 19 - The Valley of Hinnom Prophecy"). Pashur likely saw Jeremiah's prophecies as seditious, destabilizing, and a direct challenge to the established religious and political order, which preferred a message of peace and security. As a Temple official, he had a vested interest in maintaining the status quo and the people's confidence in the Temple's protective power, which Jeremiah's message undermined. His actions were an attempt to silence a dissenting voice perceived as a threat to national stability and religious authority.

**What was the significance of Jeremiah being put in the stocks at the high gate of Benjamin by the house of the LORD?**

Answer: The location and method of punishment were highly significant. Being put in the "stocks" (Hebrew: _mahpeketh_) was a form of public torture designed to inflict extreme physical discomfort and profound humiliation. The "high gate of Benjamin" was a prominent and busy gate in Jerusalem, likely on the northern side, meaning Jeremiah's suffering would have been visible to a large number of people entering and leaving the city. This public display was intended to discredit Jeremiah, break his spirit, and serve as a warning to anyone else contemplating opposition to the authorities. The phrase "by the house of the LORD" (the Temple) adds a layer of stark irony. Jeremiah, God's prophet, was being persecuted for delivering God's word, right beside the very place dedicated to God's worship. This highlights the deep spiritual corruption within the religious leadership, who were willing to suppress divine truth even in the most sacred of spaces. It underscored the hypocrisy of those who claimed to serve God while actively opposing His messenger.

### CHRIST-CENTERED FULFILLMENT
Jeremiah's suffering in the stocks at the hands of the religious establishment, for faithfully proclaiming God's unwelcome truth, profoundly foreshadows the experience of Jesus Christ. Like Jeremiah, Jesus was a prophet who spoke God's word directly to a people and their leaders who largely rejected it ([Luke 13:33-34](/luke/13-33 "Luke 13:33-34 - Jesus Laments over Jerusalem")). He faced intense opposition, not primarily from foreign powers, but from the very religious authorities of His day—the scribes, Pharisees, and chief priests—who sought to silence Him because His message challenged their traditions, power, and self-righteousness ([Matthew 23:13-36](/matthew/23-13 "Matthew 23:13-36 - Woes to the Scribes and Pharisees")). Jesus, the ultimate Lamb of God, was also publicly humiliated, scourged, and ultimately crucified outside the city gate, a public spectacle of suffering and shame ([Hebrews 13:12](/hebrews/13-12 "Hebrews 13:12 - Jesus Suffered Outside the Gate")). His suffering, like Jeremiah's, was not a sign of God's abandonment but a necessary part of God's redemptive plan. Through His willingness to endure persecution and death, Jesus perfectly fulfilled the prophetic pattern of suffering for righteousness' sake, ultimately triumphing over sin and death, thereby opening the way for all who believe to enter into the true "house of the LORD," His eternal kingdom ([John 14:6](/john/14-6 "John 14:6 - Jesus is the Way")).

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

Jeremiah 37:13

And when he was in the gate of Benjamin, a captain of the ward [was] there, whose name [was] Irijah, the son of Shelemiah, the son of Hananiah; and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans.

2 Chronicles 16:10

Then Asa was wroth with the seer, and put him in a prison house; for [he was] in a rage with him because of this [thing]. And Asa oppressed [some] of the people the same time.

Zechariah 14:10

All the land shall be turned as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin's gate unto the place of the first gate, unto the corner gate, and [from] the tower of Hananeel unto the king's winepresses.

Jeremiah 1:19

And they shall fight against thee; but they shall not prevail against thee; for I [am] with thee, saith the LORD, to deliver thee.

Jeremiah 36:26

But the king commanded Jerahmeel the son of Hammelech, and Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take Baruch the scribe and Jeremiah the prophet: but the LORD hid them.

Jeremiah 29:26

The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man [that is] mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.

Amos 7:10

¶ Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.