Jeremiah 20:6

Translation
King James Version
And thou, Pashur, and all that dwell in thine house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies.
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KJV (with Strong's)
And thou, Pashur H6583, and all that dwell H3427 in thine house H1004 shall go H3212 into captivity H7628: and thou shalt come H935 to Babylon H894, and there thou shalt die H4191, and shalt be buried H6912 there, thou, and all thy friends H157, to whom thou hast prophesied H5012 lies H8267.
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Complete Jewish Bible
And you, Pash'chur, along with your entire household, will go into captivity; you will go to Bavel, where you will die and be buried - you and all your friends to whom you have prophesied lies.'"
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Berean Standard Bible
And you, Pashhur, and all who live in your house, will go into captivity. You will go to Babylon, and there you will die and be buried—you and all your friends to whom you have prophesied these lies.’”
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American Standard Version
And thou, Pashhur, and all that dwell in thy house shall go into captivity; and thou shalt come to Babylon, and there thou shalt die, and there shalt thou be buried, thou, and all thy friends, to whom thou hast prophesied falsely.
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World English Bible Messianic
You, Pashhur, and all who dwell in your house shall go into captivity; and you shall come to Babylon, and there you shall die, and there you shall be buried, you, and all your friends, to whom you have prophesied falsely.
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Geneva Bible (1599)
And thou Pashur, and all that dwell in thine house, shall go into captiuitie, and thou shalt come to Babel, and there thou shalt die, and shalt be buryed there, thou and all thy friendes, to whome thou hast prophecied lyes.
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Young's Literal Translation
And thou, Pashhur, and all dwelling in thy house, Do go into captivity. and Babylon thou dost enter, And there thou diest, and there thou art buried, Thou and all loving thee, To whom thou hast prophesied falsely.'
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See also
Lamentations 2:14Jeremiah 14:14Jeremiah 14:15Ezekiel 22:28Jeremiah 20:4Jeremiah 28:15Jeremiah 28:17
In the KJVVerse 19,429 of 31,102

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SUMMARY

Jeremiah 20:6 delivers a severe divine judgment against Pashur, the son of Immer, a leading temple priest and chief governor, who had publicly humiliated Jeremiah for his prophecies. This verse specifically foretells that Pashur, along with his entire household and all his deceptive "friends," would be taken captive to Babylon, where they would die and be buried, a direct consequence of his opposition to God's true word and his propagation of falsehoods. It underscores the certainty of God's judgment against those who mislead His people and resist His appointed messengers.

CONTEXT

  • Literary Context: Jeremiah 20:6 directly follows a pivotal confrontation between Jeremiah and Pashur, detailed in Jeremiah 20:1-3. Pashur, enraged by Jeremiah's prophecy of Jerusalem's destruction and the Babylonian exile, struck Jeremiah and put him in the stocks overnight in the Temple gate. Upon Jeremiah's release, the Lord commanded him to rename Pashur "Magor-missabib," meaning "Terror on every side" (Jeremiah 20:3), and then delivered this specific, devastating prophecy of exile and death. This immediate sequence highlights the direct cause-and-effect relationship between Pashur's actions and God's pronounced judgment, marking a significant escalation in the conflict between Jeremiah and the religious establishment. The broader context of Jeremiah 20 also includes Jeremiah's personal lament and struggle with his prophetic calling, making Pashur's judgment a stark contrast to Jeremiah's faithfulness despite suffering.
  • Historical & Cultural Context: The events of Jeremiah 20 unfold during a tumultuous period in Judah's history, likely in the early years of King Zedekiah's reign, around 597 BCE, shortly after the first Babylonian deportation. Jerusalem was under severe threat from the rising Neo-Babylonian Empire, led by Nebuchadnezzar. The people, including many religious and political leaders like Pashur, clung to a false sense of security, believing Jerusalem and its Temple were inviolable due to God's presence. They sought comforting words from prophets who spoke of peace and prosperity, rejecting Jeremiah's consistent message of impending judgment, repentance, and submission to Babylon (Jeremiah 27:8-11). Pashur, as a chief priest and temple official, held significant authority and represented the entrenched religious establishment that actively resisted Jeremiah's divinely inspired warnings, preferring to maintain popular approval by prophesying "lies" (false peace) rather than God's truth. His actions reflect the widespread spiritual blindness and political defiance that ultimately led to Judah's downfall.
  • Key Themes: This verse powerfully reinforces several central themes throughout the book of Jeremiah. Firstly, it underscores the certainty and severity of divine judgment against unfaithfulness, particularly against those who actively oppose God's truth. Pashur's fate serves as a microcosm of the nation's impending doom. Secondly, it highlights the consequences of false prophecy, a recurring motif in Jeremiah (Jeremiah 14:14). God holds those who claim to speak in His name to a high standard, and their deceptive words lead to severe retribution, not just for themselves but also for those who follow their lies. Thirdly, the mention of "Babylon" and "captivity" reinforces the inevitability of the Babylonian exile as God's chosen instrument of judgment, a message Jeremiah tirelessly proclaimed (Jeremiah 25:9-11). Finally, the verse implicitly emphasizes the vindication of God's true prophets, even when they face persecution and rejection. Jeremiah's words, though unpopular, prove to be true, while Pashur's lies lead to his destruction, affirming the ultimate triumph of God's word (Jeremiah 1:10).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Pashur (Hebrew, Pashchûwr', H6583): Probably from פָּשַׁח; meaning "liberation." Ironically, Pashur's name, possibly signifying "freedom" or "release," stands in stark contrast to his prophesied destiny of captivity and death. He was a prominent priestly figure, the son of Immer, who served as chief officer in the Temple. His actions against Jeremiah demonstrate his opposition to God's true message, making his name a tragic irony in light of the judgment pronounced upon him.
  • captivity (Hebrew, shᵉbîy', H7628): From שְׁבוּ; meaning "exiled" or "captured." This term denotes the state of being taken away from one's homeland as a prisoner of war or an exile. For the Israelites, captivity was the ultimate national humiliation and a direct consequence of covenant disobedience. The prophecy specifies that Pashur and his household would "go into captivity," signifying a complete loss of freedom, status, and homeland, enduring the same fate as the nation he helped to deceive.
  • prophesied lies (Hebrew, nâbâʼ sheqer', H5012): H5012 (a primitive root, "to prophesy, i.e. speak (or sing) by inspiration") combined with H8267 (from שָׁקַר; "an untruth; by implication, a sham"). This phrase is crucial, highlighting the deliberate and deceptive nature of Pashur's message. He was not merely mistaken; he was actively speaking falsehoods, presenting them as divine truth. This act of "prophesying lies" was a grave sin, undermining God's authority and leading the people astray with false hopes, directly contributing to the severity of his judgment.

Verse Breakdown

  • "And thou, Pashur, and all that dwell in thine house shall go into captivity": This clause directly names the recipient of the judgment, Pashur, and extends the punishment to his entire household ("all that dwell in thine house"). This collective judgment was common in ancient Near Eastern law and reflects the patriarchal structure where the household head's actions had repercussions for his entire family. The phrase "go into captivity" explicitly states their forced deportation, signifying the loss of their land, freedom, and status.
  • "and thou shalt come to Babylon, and there thou shalt die": This specifies the destination of their exile – Babylon – the very empire Jeremiah consistently warned Judah about. The pronouncement "there thou shalt die" is a definitive statement of his demise in a foreign land, denying him the customary burial in his ancestral land, which was considered a great dishonor and a sign of complete judgment.
  • "and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies": This final clause reiterates Pashur's death and burial in Babylon, emphasizing the completeness of his judgment. Crucially, it extends the fate to "all thy friends," identifying them as those who shared his deceptive practices and benefited from his false prophecies. The phrase "to whom thou hast prophesied lies" directly links their shared fate to their shared sin of propagating falsehoods, underscoring the divine retribution for misleading God's people.

Literary Devices

Jeremiah 20:6 employs several powerful literary devices to convey its message of judgment. Irony is prominent, as Pashur, whose name may mean "liberation," is condemned to captivity and death, a stark reversal of his presumed identity. The specific naming of "Babylon" and "captivity" serves as a form of foreshadowing for the larger national judgment that Jeremiah consistently prophesies, making Pashur's personal fate a microcosm of Judah's destiny. The phrase "prophesied lies" is a direct accusation and a powerful contrast to Jeremiah's true prophecies, highlighting the moral and spiritual chasm between the two men. The cumulative listing of consequences—captivity, death, and burial in a foreign land—creates a sense of climax and finality, emphasizing the comprehensive nature of God's retribution.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 20:6 stands as a stark testament to God's unwavering commitment to truth and His severe judgment against those who pervert it, especially within the sacred office of prophecy. It underscores the principle that divine authority cannot be manipulated for personal gain or popular appeasement. Pashur's fate serves as a chilling reminder of the immense responsibility of spiritual leadership and the grave consequences of misleading God's people. This passage reinforces the biblical truth that God's word will ultimately prevail, and those who stand against it, whether through active opposition or deceptive speech, will face inevitable judgment.

REFLECTION AND APPLICATION

Jeremiah 20:6 offers a sobering reflection on the nature of truth, authority, and accountability, particularly within spiritual leadership. It challenges us to critically examine the sources of our spiritual nourishment and to cultivate a deep discernment that distinguishes God's authentic voice from human fabrication. Pashur's tragic end serves as a perpetual warning against prioritizing popularity or personal comfort over divine truth, reminding us that there are profound, eternal consequences for those who knowingly or unknowingly propagate falsehoods in God's name. For believers, this verse calls for a renewed commitment to upholding biblical integrity, speaking truth in love, and humbly submitting to God's revealed word, even when it is unpopular or challenging. It also encourages us to pray for and support those who faithfully preach God's uncompromised message, often at great personal cost.

Questions for Reflection

  • How does Pashur's fate challenge my own willingness to embrace uncomfortable truths from God's Word?
  • In what ways might I be tempted to seek comforting "lies" instead of confronting difficult realities, either personally or communally?
  • What is my responsibility in discerning true teaching from false, and how can I grow in this discernment?
  • How does this passage inform my understanding of accountability for those in spiritual leadership today?

FAQ

What was Pashur's role, and why was he judged so severely?

Answer: Pashur, the son of Immer, was a prominent priest and the chief governor or "chief officer of the house of the Lord" (Jeremiah 20:1). His severe judgment stemmed from two primary actions: first, his physical abuse and imprisonment of Jeremiah for prophesying Jerusalem's destruction, thereby actively opposing God's true messenger; and second, his own practice of "prophesying lies" to the people, offering false hopes of peace and security instead of urging repentance in the face of imminent Babylonian judgment. His position of authority meant his deception had far-reaching and damaging consequences for the nation.

Does this prophecy apply only to Pashur, or does it have broader implications?

Answer: While the prophecy in Jeremiah 20:6 is specifically directed at Pashur and his household, its implications are much broader. Pashur serves as an archetype for all who resist God's truth and mislead His people, especially those in positions of spiritual authority. His judgment illustrates God's unwavering justice against falsehood and His commitment to vindicating His true word and His faithful messengers. It stands as a timeless warning for all generations regarding the grave consequences of rejecting divine truth and embracing deception, whether as a leader or a follower.

CHRIST-CENTERED FULFILLMENT

Jeremiah 20:6, with its pronouncement of judgment against Pashur for prophesying lies and persecuting God's true prophet, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. While Pashur misled the people with false hopes, Jesus is the very embodiment of truth, proclaiming the authentic word of God that leads to life (John 14:6). Just as Jeremiah faced persecution for speaking God's truth, Jesus Himself was rejected and crucified by the religious establishment of His day, who, like Pashur, preferred their own traditions and self-serving interpretations over divine revelation (John 1:11). The judgment against Pashur for his deception foreshadows the ultimate judgment against all falsehood and those who propagate it, a judgment fully realized at the cross where Christ bore the weight of sin, including the sin of deception, and will be perfectly executed at His second coming (Revelation 20:10). Moreover, the certainty of Pashur's captivity and death in Babylon, a symbol of worldly power and rebellion against God, points to the ultimate victory of Christ over all earthly kingdoms and spiritual darkness, establishing His eternal kingdom where truth reigns supreme (Colossians 2:15). Thus, Jeremiah 20:6 not only highlights the consequences of rejecting God's truth but also implicitly magnifies the indispensable role of Christ as the faithful Prophet, High Priest, and King, who brings ultimate liberation from the captivity of sin and death, unlike the false "liberation" promised by Pashur.

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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.
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JeromeAD 420
Commentary on Jeremiah
(Vers. 4-6.) Because this is what the Lord says: Behold, I will make you a terror, along with all your friends, and they will fall by the sword of their enemies, and your eyes will see it. And I will give all of Judah into the hand of the king of Babylon, and he will carry them away to Babylon, and strike them with the sword. And I will give all the wealth (or strength) of this city, and all its labor, and all its precious things (or glory), and all the treasures of the kings of Judah into the hand of their enemies, and they will plunder them, and take them away, and bring them to Babylon. But as for you, Phasur, and all the inhabitants of your house, you will go into captivity, and you will come to Babylon, and there you will die, and there you will be buried, you and all your friends, to whom you have prophesied falsehood. According to the previous interpretation, in which Phasur (also known as Phaschor) had its name changed to Magur (or Magor), all similarly translated it to signify either terror, or sojourning, or removal and relocation, and congregation. And he is being pursued by his friends, about to be seized and handed over to the enemy's hands, and the whole Jewish population is to be occupied by the hands of the Babylonian king, some to be killed by the sword, and others to be led into captivity, and all the riches of both the city and the royal treasures are to be taken by the enemies. And Phasur himself and his entire family are to be led into captivity, and he is to die in Babylon, because he deceived his people with lies, promising not true and sad things, but prosperous things through deceit. At the same time, the patience and prudence of the Prophet are to be noted, as he remains silent when sent to prison, and through silence, he overcomes the injustice. However, he does not conceal what he knows will come to pass, so that at least in this way, the false prophet, the high priest, may cease to sin and implore the mercy of God.
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.
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