1Imerův syn, kněz Pašchur, jenž byl vrchním dohližitelem v Jahvově Chrámě, slyšel Jeremiáše, když pronášel ten výrok. 2Pašchur proroka Jeremiáše zbil, pak ho vsadil do klády u horní Benjaminovy brány, která vede do Jahvova Chrámu. 3Druhého dne dal Pašchur Jeremiáše z klády vytáhnout. Tu mu Jeremiáš řekl: „Jahve ti už neříká Pašchur, nýbrž ‘Hrůza ze všech stran’. 4Neboť takto mluví Jahve: Hle, tebe i všechny tvé přátele vydám hrůze; padnou mečem svých nepřátel - tvé oči to uvidí! Rovněž i celého Judu vydám do rukou babylonského krále, jenž odvleče lidi do Babylonu a pobije je mečem. 5Vydám také veškeré bohatství tohoto města, všechny jeho zásoby, všechno, co je v něm vzácné, všechny poklady judských králů vydám do rukou jejich nepřátel, a ti je vyplení, seberou a odnesou do Babylonu. 6A ty, Pašchure, a také všichni hosté tvého domu odejdete do zajetí; půjdeš do Babylonu, tam zemřeš, tam budeš pohřben ty i všichni tví přátelé, jimž jsi prorokoval lež.“ 7Svedl jsi mě, Jahve, a dal jsem se svést; přemohl jsi mě, byl jsi silnější. Neustále budím posměch, všichni se mi vysmívají. 8Kdykoli mám promluvit, musím křičet a prohlašovat: „Násilí a zpustošení!“ Jahvovo slovo mi vynášelo po celý den potupu a posměch. 9Říkal jsem si: „Už na něho nebudu myslet, už nebudu mluvit v jeho Jménu;“ ale bylo to v mém srdci jako sžírající oheň uzavřený v mých kostech. S vypětím sil jsem se jej snažil ovládnout, ale nedokázal jsem to. 10Slyšel jsem, jak mě mnozí pomlouvají: „Hrůza ze všech stran! Udejte! Udejme ho!“ Všichni, kdo se mnou žili v pokoji, číhali na můj pád: „Třeba se dá svést? Budeme silnější než on a pomstíme se mu!“ 11Ale Jahve je se mnou jako mocný hrdina; moji protivníci klopýtnou, budou poraženi: hle, jsou celí zmatení ze svého neúspěchu; věčná nezapomenutelná hanba. 12Jahve Sabaot, jenž zkoumáš spravedlivého a vidíš ledví i srdce, uvidím, jak se na nich pomstíš, neboť jsem svůj spor přednesl tobě. 13Opěvujte Jahva, chvalte Jahva, neboť vyprostil nešťastníkovu duši z ruky zlomyslných. 14Buď proklet den, v němž jsem se narodil! Den, kdy mě matka porodila, ať není požehnán! 15Buď proklet muž, jenž mému otci zvěstoval tuto novinu: „Narodil se ti syn, chlapec!“ A naplnil ho radostí. 16Ať se ten muž podobá městům, která Jahve nemilosrdně vyvrátil; ať zrána slyší poplašné volání a válečný pokřik v pravé poledne, 17neboť mě neusmrtil hned v lůně, aby mi matka byla hrobem a její útroby mě nosily navždy. 18Proč jsem jen vyšel z lůna? Abych viděl útrapy a strasti a svůj život skončil v hanbě.
Jamieson Fausset Brown Bible Commentary 1 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. (Jer. 20:1-18)
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 (
1Kn 24:14). This Pashur is distinct from Pashur, son of Melchiah (
Jer 21:1). The "captains" (
Łk 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,
Jer 26:10,
Jer 26:16).
2 The fact that Pashur was of the same order and of the same family as Jeremiah aggravates the indignity of the blow (
1Kl 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 (
2Kl 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;
Jer 37:13;
Jer 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;
Jer 46:5;
Jer 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 (
Rdz 9:27, Margin;
Prz 25:15;
Oz 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-
Jer 1:7); yet, when I exercise my office, I am treated with derision (
Lam 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 . . . (
Hi 32:18-
Hi 32:19;
Ps 39:3).
weary with forbearing, and I could not--"I labored to contain myself, but I could not" (
Dz 18:5; compare
Jer 23:9;
1Ko 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;
Hi 19:19;
Ps 55:13-
Ps 55:14;
Łk 11:53-
Łk 11:54).
watched for my halting-- (
Ps 35:15, Margin, "halting";
Ps 38:17;
Ps 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;
Jer 17:10).
opened--that is, committed (compare
2Kl 19:14;
Ps 35:1).
13 delivered . . . soul--This deliverance took place when Zedekiah succeeded Jeconiah.
14 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 (
Hi 3:3,
Hi 3:10-
Hi 3:11, 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-
Jer 20:16).
from the womb--that is, at that time while I was still in the womb.
Written probably when, after having repulsed the Egyptians who brought succors to the Jews (
Jer 37:5-
Jer 37:8;
2Kl 24:7), the Chaldees were a second time advancing against Jerusalem, but were not yet closely besieging it (
Jer 21:4,
Jer 21:13) [ROSENMULLER]. This chapter probably ought to be placed between the thirty-seventh and thirty-eight chapters; since what the "princes," in
Jer 38:2, represent Jeremiah as having said, is exactly what we find in
Jer 21:9. Moreover, the same persons as here (
Jer 21:1) are mentioned in
Jer 37:3;
Jer 38:1, namely, Pashur and Zephaniah. What is here more fully related is there simply referred to in the historical narrative. Compare
Jer 52:24;
2Kl 25:18 [MAURER].