1Tedy slyšev Paschur syn Immerův, kněz, kterýž byl přední správce v domě Hospodinově, Jeremiáše prorokujícího o těch věcech, 2Ubil Paschur Jeremiáše proroka, a dal jej do vězení v bráně Beniaminově hořejší, kteráž byla při domě Hospodinově. 3Stalo se pak nazejtří, když vyvedl Paschur Jeremiáše z vězení, že řekl jemu Jeremiáš: Nenazval Hospodin jména tvého Paschur, ale Magor missabib. 4Nebo takto praví Hospodin: Aj, já pustím na tebe strach, na tebe i na všecky přátely tvé, kteříž padnou od meče nepřátel svých, načež oči tvé hleděti budou, když všecken lid Judský vydám v ruku krále Babylonského, kterýž zavede je do Babylona, a mečem je pobije. 5Vydám i všelijaké bohatství města tohoto, a všecko úsilé jeho, i všelijakou věc drahou jeho, i všecky poklady králů Judských vydám v ruku nepřátel jejich, a rozchvátají je, i poberou je, a dovezou je do Babylona. 6Ty pak Paschur i všickni, kteříž bydlí v domě tvém, půjdete do zajetí, a do Babylona se dostaneš, a tam umřeš, i tam pochován budeš ty i všickni milující tebe, jimž jsi prorokoval lživě. 7Namlouvals mne, Hospodine, a dalť jsem se přemluviti; silnějšís byl nežli já, protož zmocnils se mne. Jsem v posměchu každý den, každý se mi posmívá. 8Nebo jakž jsem začal mluviti, úpím, pro ukrutenství a zhoubu křičím; slovo zajisté Hospodinovo jest mi ku potupě a ku posměchu každého dne. 9I řekl jsem: Nebuduť ho připomínati, ani mluviti více ve jménu jeho. Ale jest v srdci mém jako oheň hořící, zavřený v kostech mých, jehož snažuje se zdržeti, však nemohu, 10Ačkoli slýchám utrhání mnohých, i Magor missabiba, říkajících: Povězte něco na něj, a oznámíme to králi. Všickni, kteříž by měli býti přátelé moji, číhají na poklesnutí mé, říkajíce: Snad někde podveden bude, a zmocníme se ho, a pomstíme se nad ním. 11Ale Hospodin jest se mnou jakožto rek udatný, protož ti, kteříž mne stihají, zurážejí se, a neodolají; styděti se budou náramně, nebo se jim šťastně nezvede, aniž potupa věčná v zapomenutí dána bude. 12Protož ó Hospodine zástupů, kterýž zkušuješ spravedlivého, kterýž spatřuješ ledví a srdce, nechť se podívám na pomstu tvou nad nimi, tobě zajisté zjevil jsem při svou. 13Zpívejte Hospodinu, chvalte Hospodina, že vytrhl duši nuzného z ruky nešlechetných. 14Zlořečený ten den, v němžto zplozen jsem, den, v němž porodila mne matka má, ať není požehnaný. 15Zlořečený ten muž, kterýž zvěstoval otci mému, chtěje zvláštně obradovati jej, řka: Narodiloť se dítě pohlaví mužského. 16A nechť jest ten muž podobný městům, kteráž podvrátil Hospodin, a neželel; nebo slyšel křik v jitře, a provyskování v čas polední. 17Ó že mne neusmrtil od života, ješto by mi matka má byla hrobem mým, a život její věčně těhotný. 18Proč jsem jen z života vyšel, abych okoušel těžkosti a zámutku, a aby stráveni byli v pohanění dnové moji?
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 (
1Krn 24:14). This Pashur is distinct from Pashur, son of Melchiah (
Jer 21:1). The "captains" (
Lk 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 (
1Kr 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 (
2Kr 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;
Ž 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 (
Gn 9:27, Margin;
Prís 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 (
Nár 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 . . . (
Jób 32:18-
Jób 32:19;
Ž 39:3).
weary with forbearing, and I could not--"I labored to contain myself, but I could not" (
Sk 18:5; compare
Jer 23:9;
1Kor 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
Ž 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 (
Ž 41:9). Jeremiah is a type of Messiah, referred to in that Psalm. (See
Jer 38:22;
Jób 19:19;
Ž 55:13-
Ž 55:14;
Lk 11:53-
Lk 11:54).
watched for my halting-- (
Ž 35:15, Margin, "halting";
Ž 38:17;
Ž 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
2Kr 19:14;
Ž 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 (
Jób 3:3,
Jób 3:10-
Jób 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;
2Kr 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;
2Kr 25:18 [MAURER].