10 For I have heard the defaming of many, terror on every side: Report, and we will report it. All my familiars are watching for my stumbling: Peradventure he will be enticed, and we shall prevail against him; and we shall take our revenge on him.
And as he said these things to them, the scribes and the Pharisees began to press him urgently, and to make him speak of many things; watching him, [and seeking] to catch something out of his mouth, [that they might accuse him].
Hide me from the secret counsel of evil-doers, from the tumultuous crowd of the workers of iniquity, Who have sharpened their tongue like a sword, [and] have aimed their arrow, a bitter word; That they may shoot in secret at the perfect: suddenly do they shoot at him, and fear not.
in which was written: It is reported among the nations, and Gashmu says [it, that] thou and the Jews think to rebel, for which cause thou buildest the wall, and according to these words thou wilt become their king. And thou hast also appointed prophets to proclaim concerning thee at Jerusalem saying, There is a king in Judah! And now it will be reported to the king according to these words. Come now therefore, and let us take counsel together. And I sent to him, saying, There are no such things done as thou sayest, but thou feignest them out of thine own heart. For they all would have made us afraid, saying, Their hands shall be slackened from the work, that it be not carried out. -- Now therefore strengthen my hands! And I came to the house of Shemaiah the son of Delaiah, the son of Mehetabeel, who had shut himself up. And he said, Let us meet together in the house of God, within the temple, and let us shut the doors of the temple; for they are coming to kill thee; even in the night are they coming to kill thee. And I said, Should such a man as I flee? and who is there, that, being as I am, could go into the temple, and live? I will not go in. And I perceived, and behold, God had not sent him; for he pronounced this prophecy against me; and Tobijah and Sanballat had hired him. Therefore was he hired, that I should be afraid, and do so, and sin, and that they might have wherewith to spread an evil report, that they might reproach me.
And after five days came down the high priest Ananias, with the elders, and a certain orator called Tertullus, and laid their informations against Paul before the governor. And he having been called, Tertullus began to accuse, saying, Seeing we enjoy great peace through thee, and that excellent measures are executed for this nation by thy forethought, we receive [it] always and everywhere, most excellent Felix, with all thankfulness. But that I may not too much intrude on thy time, I beseech thee to hear us briefly in thy kindness. For finding this man a pest, and moving sedition among all the Jews throughout the world, and a leader of the sect of the Nazaraeans; who also attempted to profane the temple; whom we also had seized, [and would have judged according to our law; but Lysias, the chiliarch, coming up, took [him] away with great force out of our hands, having commanded his accusers to come to thee;] of whom thou canst thyself, in examining [him], know the certainty of all these things of which we accuse him. And the Jews also joined in pressing the matter against [Paul], saying that these things were so.
And when it was day, the Jews, having banded together, put themselves under a curse, saying that they would neither eat nor drink till they should kill Paul. And they were more than forty who had joined together in this oath; and they went to the chief priests and elders, and said, We have cursed ourselves with a curse to taste nothing until we kill Paul. Now therefore do ye with the council make a representation to the chiliarch so that he may bring him down to you, as about to determine more precisely what concerns him, and we, before he draws near, are ready to kill him.
Then they suborned men, saying, We have heard him speaking blasphemous words against Moses and God. And they roused the people, and the elders, and the scribes. And coming upon [him] they seized him and brought [him] to the council. And they set false witnesses, saying, This man does not cease speaking words against the holy place and the law; for we have heard him saying, This Jesus the Nazaraean shall destroy this place, and change the customs which Moses taught us. And all who sat in the council, looking fixedly on him, saw his face as [the] face of an angel.
for from henceforth there shall be five in one house divided; three shall be divided against two, and two against three: father against son, and son against father; mother against daughter, and daughter against mother; a mother-in-law against her daughter-in-law, and a daughter-in-law against her mother-in-law.
But Herodias kept it [in her mind] against him, and wished to kill him, and could not: for Herod feared John knowing that he was a just and holy man, and kept him safe; and having heard him, did many things, and heard him gladly. And a holiday being come, when Herod, on his birthday, made a supper to his grandees, and to the chiliarchs, and the chief [men] of Galilee; and the daughter of the same Herodias having come in, and danced, pleased Herod and those that were with [him] at table; and the king said to the damsel, Ask of me whatsoever thou wilt and I will give it thee. And he swore to her, Whatsoever thou shalt ask me I will give thee, to half of my kingdom. And she went out, and said to her mother, What should I ask? And she said, The head of John the baptist. And immediately going in with haste to the king, she asked saying, I desire that thou give me directly upon a dish the head of John the baptist. And the king, [while] made very sorry, on account of the oaths and those lying at table with [him] would not break his word with her. And immediately the king, having sent one of the guard, ordered his head to be brought. And he went out and beheaded him in the prison, and brought his head upon a dish, and gave it to the damsel, and the damsel gave it to her mother.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Jeremiah 20
Commentary on Jeremiah 20 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 20
Jer 20:1-18. Jeremiah's Incarceration by Pashur, the Principal Officer of the Temple, for Prophesying within Its Precincts; His Renewed Predictions against the City, &c., ON His Liberation.
1. son—descendant.
of Immer—one of the original "governors of the sanctuary and of the house of God," twenty-four in all, that is, sixteen of the sons of Eleazar and eight of the sons of Ithamar (1Ch 24:14). This Pashur is distinct from Pashur, son of Melchiah (Jer 21:1). The "captains" (Lu 22:4) seem to have been over the twenty-four guards of the temple, and had only the right of apprehending any who were guilty of delinquency within it; but the Sanhedrim had the judicial power over such delinquents [Grotius] (Jer 26:8, 10, 16).
2. The fact that Pashur was of the same order and of the same family as Jeremiah aggravates the indignity of the blow (1Ki 22:24; Mt 26:67).
stocks—an instrument of torture with five holes, in which the neck, two hands, and two feet were thrust, the body being kept in a crooked posture (Jer 29:26). From a Hebrew root, to "turn," or "rack." This marks Pashur's cruelty.
high—that is, the upper gate (2Ki 15:35).
gate of Benjamin—a gate in the temple wall, corresponding to the gate of Benjamin, properly so called, in the city wall, in the direction of the territory of Benjamin (Jer 7:2; 37:13; 38:7). The temple gate of Benjamin, being on a lofty position, was called "the high gate," to distinguish it from the city wall gate of Benjamin.
3. Pashur—compounded of two roots, meaning "largeness (and so 'security') on every side"; in antithesis to Magor-missabib, "terror round about" (Jer 20:10; Jer 6:25; 46:5; 49:29; Ps 31:13).
4. terror … to all thy friends—who have believed thy false promises (Jer 20:6). The sense must be in order to accord with "fear round about" (Jer 20:3). I will bring terror on thee and on all thy friends, that terror arising from thyself, namely, thy false prophecies. Thou and thy prophecies will be seen, to the dismay both of thee and thy dupes, to have caused their ruin and thine. Maurer's translation is therefore not needed, "I will give up thee and all thy friends to terror."
5. strength—that is, resources.
labours—fruits of labor, gain, wealth.
6. prophesied lies—namely, that God cannot possibly leave this land without prophets, priests, and teachers ("the wise") (Jer 18:18; compare Jer 5:31).
7. Jeremiah's complaint, not unlike that of Job, breathing somewhat of human infirmity in consequence of his imprisonment. Thou didst promise never to give me up to the will of mine enemies, and yet Thou hast done so. But Jeremiah misunderstood God's promise, which was not that he should have nothing to suffer, but that God would deliver him out of sufferings (Jer 1:19).
deceived—Others translate as Margin, "Thou hast enticed" or "persuaded me," namely, to undertake the prophetic office, "and I was persuaded," that is, suffered myself to be persuaded to undertake what I find too hard for me. So the Hebrew word is used in a good sense (Ge 9:27, Margin; Pr 25:15; Ho 2:14).
stronger than I—Thou whose strength I could not resist hast laid this burden on me, and hast prevailed (hast made me prophesy, in spite of my reluctance) (Jer 1:5-7); yet, when I exercise my office, I am treated with derision (La 3:14).
8. Rather, "Whenever I speak, I cry out. Concerning violence and spoil, I (am compelled to) cry out," that is, complain [Maurer]. English Version in the last clause is more graphic, "I cried violence and spoil" (Jer 6:7)! I could not speak in a calm tone; their desperate wickedness compelled me to "cry out."
because—rather, "therefore," the apodosis of the previous sentence; because in discharging my prophetic functions, I not merely spake, but cried; and cried, violence … ; therefore the word of the Lord was made a reproach to me (Jer 20:7).
9. his word was—or literally, "there was in my heart, as it were, a burning fire," that is, the divine afflatus or impulse to speak was as … (Job 32:18, 19; Ps 39:3).
weary with forbearing, and I could not—"I labored to contain myself, but I could not" (Ac 18:5; compare Jer 23:9; 1Co 9:16, 17).
10. For—not referring to the words immediately preceding, but to "I will not make mention of Him." The "defaming" or detraction of the enemy on every side (see Ps 31:13) tempted him to think of prophesying no more.
Report … we will report—The words of his adversaries one to the other; give any information against him (true or false) which will give color for accusing him; and "we will report it," namely, to the Sanhedrim, in order to crush him.
familiars—literally, "men of my peace"; those who pretended to be on peaceable terms with me (Ps 41:9). Jeremiah is a type of Messiah, referred to in that Psalm. (See Jer 38:22; Job 19:19; Ps 55:13, 14; Lu 11:53, 54).
watched for my halting—(Ps 35:15, Margin, "halting"; Ps 38:17; 71:10, Margin). Gesenius not so well translates, according to Arabic idiom, "those guarding my side" (that is, my most intimate friends always at my side), in apposition to "familiars," and the subject of "say" (instead of "saying"). The Hebrew means properly "side," then "halting," as the halt bend on one side.
enticed—to commit some sin.
11. not prevail—as they hoped to do (Jer 20:10; Jer 15:20).
prosper—in their plot.
12. triest the righteous—in latent contrast to the hasty judgments of men (Jer 11:20; 17:10).
opened—that is, committed (compare 2Ki 19:14; Ps 35:1).
13. delivered … soul—This deliverance took place when Zedekiah succeeded Jeconiah.
14-18. The contrast between the spirit of this passage and the preceding thanksgiving is to be explained thus: to show how great was the deliverance (Jer 20:13), he subjoins a picture of what his wounded spirit had been previous to his deliverance; I had said in the time of my imprisonment, "Cursed be the day"; my feeling was that of Job (Job 3:3, 10, 11, whose words Jeremiah therefore copies). Though Jeremiah's zeal had been stirred up, not so much for self as for God's honor trampled on by the rejection of the prophet's words, yet it was intemperate when he made his birth a subject for cursing, which was really a ground for thanksgiving.
15. A man child—The birth of a son is in the East a special subject of joy; whereas that of a daughter is often not so.
16. the cities—Sodom and Gomorrah.
cry … morning … noontide—that is, Let him be kept in alarm the whole day (not merely at night when terrors ordinarily prevail, but in daytime when it is something extraordinary) with terrifying war shouts, as those in a besieged city (Jer 18:22).
17. he—"that man" (Jer 20:15, 16).
from the womb—that is, at that time while I was still in the womb.