Commentary Critical and Explanatory
on the Whole Bible
OFFICER OF THE
PREDICTIONS AGAINST THE
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
This Pashur is distinct from Pashur, son of Melchiah
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
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
From a Hebrew root, to "turn," or "rack." This marks Pashur's
high--that is, the upper gate
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 6:25; 46:5; 49:29;
4. terror . . . to all thy friends--who have believed thy false
The sense must be in order to accord with "fear round about"
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
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")
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
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
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)
yet, when I exercise my office, I am treated with derision
8. Rather, "Whenever I speak, I cry out. Concerning violence
and spoil, I (am compelled to) cry out," that is, complain
English Version in the last clause is more graphic, "I cried violence
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
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;
weary with forbearing, and I could not--"I labored to contain myself,
but I could not"
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
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
Jeremiah is a type of Messiah, referred to in that Psalm. (See
Ps 55:13, 14;
Lu 11:53, 54).
watched for my 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
prosper--in their plot.
12. triest the righteous--in latent contrast to the hasty judgments
(Jer 11:20; 17:10).
opened--that is, committed (compare
13. delivered . . . soul--This deliverance took place when Zedekiah
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
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
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
17. he--"that man"
(Jer 20:15, 16).
from the womb--that is, at that time while I was still in the womb.