TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 20:1–6. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(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.
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Summary
Jeremiah 20:2 vividly portrays a critical juncture in the prophet Jeremiah's ministry, detailing his violent persecution by Pashur, a prominent priest and chief officer within the Temple. This act of aggression—physical assault followed by public imprisonment in the stocks at the strategically significant high gate of Benjamin, adjacent to the sacred Temple complex—was a direct consequence of Jeremiah's unwavering proclamation of God's message of impending judgment upon Jerusalem and Judah. The incident underscores the intense and often dangerous opposition faced by God's faithful messengers when delivering unwelcome divine truth to those entrenched in power and spiritual complacency.
Context
Literary Context
This verse immediately follows Jeremiah's dramatic and confrontational prophecy delivered in the Valley of Hinnom, where he symbolically shattered a clay jar, declaring God's imminent judgment and destruction upon Jerusalem and its inhabitants due to their persistent idolatry and rebellion Jeremiah 19:10-15. Jeremiah's public pronouncements, particularly his assertion that "I will bring upon this city and upon all her towns all the disaster that I have pronounced against her, because they have stiffened their necks, refusing to hear my words" Jeremiah 19:15, directly provoked Pashur. As identified in Jeremiah 20:1, Pashur, the son of Immer the priest and "chief governor in the house of the LORD," reacted violently to Jeremiah's challenging words. This incident serves as a prelude to Jeremiah's profound lament and deep struggle with his prophetic calling, eloquently expressed later in the chapter Jeremiah 20:7-18.
Historical & Cultural Context
Jeremiah's prophetic ministry unfolded during a tumultuous period in Judah's history, marked by political instability, spiritual apostasy, and the looming threat of Babylonian invasion, culminating in the eventual exile. The "high gate of Benjamin" was a significant and busy northern entrance to Jerusalem, serving as a major thoroughfare for people entering and exiting the city, including those on their way to the Temple. Its strategic location meant that Jeremiah's public humiliation in the stocks would have been witnessed by a multitude, maximizing the intended deterrent effect. Pashur, holding the influential position of "chief governor" or "chief officer" of the Temple, wielded considerable religious and administrative authority. His actions were not merely an outburst of personal anger but an official attempt to suppress a prophetic voice that directly challenged the prevailing religious and political narrative, which often promoted a false sense of security and peace despite Judah's spiritual decline. The stocks (Hebrew: mahpeketh) were a common ancient punishment, designed to contort the body in agonizing positions, inflicting both physical pain and profound public shame, aiming to break the spirit and silence the individual.
Key Themes
Jeremiah 20:2 powerfully illustrates several enduring themes central to the book of Jeremiah and the broader biblical narrative. Firstly, it highlights the Persecution of Prophets, a recurring motif where God's messengers, often delivering unwelcome truths, face hostility, rejection, and suffering from a rebellious people and their established leadership. This underscores the inherent conflict between divine revelation and human resistance, frequently leading to severe consequences for the messenger, as seen in the experiences of prophets like Micaiah 1 Kings 22:24-27. Secondly, the verse vividly portrays The Cost of Faithfulness, as Jeremiah endures physical abuse and public degradation for remaining steadfast in his commitment to God's call to prophesy, regardless of personal sacrifice. This incident emphasizes the significant tribulation often required to serve God wholeheartedly and without compromise. Lastly, it dramatically depicts 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 the entirety of Scripture, particularly in moments of national apostasy Isaiah 30:9-11.
Exposition and Analysis
Key Word Analysis
From the primitive root H5221, this word signifies a forceful striking or beating, indicating physical violence. The term encompasses a range from light to severe blows, but in this context, given the subsequent imprisonment in stocks, it implies a significant and impactful physical assault. It denotes a direct, aggressive act of violence, initiating Pashur's attempt to suppress Jeremiah.
Derived from H4115, this term refers to an instrument of restraint designed to contort or "wrench" the body, particularly the neck, hands, and feet, into an unnatural and painful position. Its purpose was not merely to immobilize but to inflict extreme discomfort and public humiliation, aiming to break the spirit and silence the voice of the confined individual. The word itself conveys a sense of "perversion" or "overturning," fitting the physical and psychological torment it imposed.
While broadly meaning "house" or "dwelling," in the phrase "the house of the LORD," it specifically refers to the Temple in Jerusalem. This location is profoundly significant, highlighting the irony and audacity of Pashur's actions: persecuting God's prophet not in a private dungeon, but publicly, right beside the very edifice dedicated to God's worship. The Temple, intended as a place of divine presence and truth, becomes the backdrop for the violent suppression of that truth.
Verse Breakdown
"Then Pashur smote Jeremiah the prophet"
This clause immediately introduces the antagonist, Pashur, and his violent action against Jeremiah. Pashur, a high-ranking priest and Temple official, acts with physical force, demonstrating his outrage and determination to silence Jeremiah. The explicit identification of Jeremiah as "the prophet" emphasizes that this assault is not merely personal but a direct 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 a deliberate attempt to break Jeremiah's spirit, discredit him in the eyes of the public, and prevent him from further prophesying.
"that [were] in the high gate of Benjamin"
This specifies the precise location of Jeremiah's imprisonment. The "high gate of Benjamin" was a prominent and likely busy entrance to Jerusalem, probably situated on its northern side, leading towards the tribal territory of Benjamin. Placing Jeremiah here ensured maximum public visibility for his humiliation, making his suffering a public spectacle and a stark warning to any who might consider heeding his prophecies or defying the authorities.
"which [was] by the house of the LORD"
This final detail adds a critical layer of profound irony and theological significance. Jeremiah, the faithful prophet of the LORD, is publicly tortured right beside the Temple, the very "house" dedicated to the LORD's worship and presence. This proximity underscores the deep spiritual corruption within the religious establishment and their blatant disregard for God's word and His messenger, even within the most sacred space of their faith.
Literary Devices
Jeremiah 20:2 employs several potent literary devices that amplify its meaning and impact. Conflict is immediately established and central to the narrative, manifested in the violent opposition between Pashur, who represents the corrupt religious and political establishment, and Jeremiah, God's faithful prophet. This is not merely a personal dispute but a profound clash of authorities: human power attempting to suppress divine truth. Symbolism is powerfully evident in the "stocks" themselves, which are more than just a physical restraint; they symbolize the oppressive forces' attempt to silence, immobilize, and break the spirit of God's messenger. They represent the institutional resistance to the prophetic word. Furthermore, the setting "by the house of the LORD" introduces a profound layer of Irony. The very place consecrated for worship and the reception of divine truth becomes the public stage for the persecution of God's prophet. This dramatic irony highlights the spiritual blindness, hypocrisy, and moral decay of those who claim to serve God yet actively oppose His revealed will. The public nature of the punishment at a "high gate" also functions as a form of Public Spectacle, meticulously designed to intimidate the populace and deter them from heeding Jeremiah's unwelcome message.
Theological and Thematic Connections
Jeremiah's suffering at the hands of Pashur serves as a stark and enduring reminder of the profound cost of prophetic faithfulness and the deep-seated human resistance to divine truth. This incident reveals that God's messengers often face their most intense persecution not from external enemies, but from within the very religious and political structures that claim to represent God and uphold His law. The public humiliation of Jeremiah at the Temple gate underscores the profound spiritual decay rampant in Judah, where the sacred space itself became a backdrop for the violent suppression of God's word. Theologically, this event highlights God's unwavering sovereignty even amidst human rebellion and the suffering of His faithful servants; though His prophet is imprisoned and silenced by human hands, God's ultimate word cannot be ultimately bound or thwarted. 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 and purpose.
Reflection and Application
Jeremiah 20:2 offers profound and challenging lessons for believers today, serving as a powerful call to courage, integrity, and unwavering faithfulness. Jeremiah's steadfast commitment to delivering God's message, despite the immediate and painful consequences of physical assault and public humiliation, serves as a compelling example for us. In a world that frequently resists uncomfortable truths, especially those rooted in divine revelation, we are challenged to speak with conviction and clarity, even when it means facing opposition, ridicule, or significant personal cost. This verse also cultivates a deep empathy for those around the globe who suffer for their faith or for speaking out against injustice, reminding us of the ongoing reality of Christian persecution and the urgent need to stand in solidarity with the silenced and oppressed. Ultimately, Jeremiah's experience, though deeply painful and seemingly a defeat, did not silence God's word or prevent its ultimate fulfillment. This encourages us to trust implicitly in God's ultimate sovereignty: no human authority, no amount of persecution, no instrument of torture 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 intended purpose, regardless of the immediate human response.
Questions for Reflection
FAQ
Who was Pashur and why did he persecute Jeremiah?
Pashur, identified in Jeremiah 20:1 as the son of Immer the priest, held the influential position of "chief governor in the house of the LORD," indicating he was a high-ranking official within the Temple administration in Jerusalem. His persecution of Jeremiah was a direct and violent response to the prophet's dire message of judgment against Judah and Jerusalem, particularly the prophecy of destruction and exile detailed in Jeremiah 19. Pashur likely perceived 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, even if false. As a powerful 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 directly undermined. His actions were a deliberate 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?
The specific location and method of punishment were profoundly significant. Being put in the "stocks" (Hebrew: mahpeketh) was a form of public torture designed to inflict extreme physical discomfort and profound humiliation by contorting the body. The "high gate of Benjamin" was a prominent and likely bustling gate in Jerusalem, probably 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 stark warning to anyone else contemplating opposition to the authorities or heeding the prophet's message. The phrase "by the house of the LORD" (the Temple) adds a critical layer of stark irony and theological weight. Jeremiah, God's faithful prophet, was being publicly persecuted for delivering God's very word, right beside the sacred place dedicated to God's worship. This highlights the deep spiritual corruption within the religious leadership, who were willing to suppress divine truth and harm God's messenger even in the most hallowed of spaces. It starkly underscored the hypocrisy of those who claimed to serve God while actively opposing His revealed will.
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 the ultimate Prophet who spoke God's word directly to a people and their leaders who largely rejected it, leading Him to lament over Jerusalem's spiritual blindness Luke 13:33-34. 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. Jesus, the ultimate Lamb of God, was also publicly humiliated, scourged, mocked, and ultimately crucified outside the city gate, a public spectacle of suffering and shame Hebrews 13:12. His suffering, like Jeremiah's, was not a sign of God's abandonment but a necessary and redemptive part of God's sovereign 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 and the spiritual temple of His body John 14:6; Ephesians 2:19-22.