เยเรมีย์ 20:3 วิจารณ์

Such plain dealing as Jeremiah used in the foregoing chapter, one might easily foresee, if it did not convince and humble men, would provoke and exasperate them; and so it did; for here we find, I. Jeremiah persecuted by Pashur for preaching that sermon (Jer 20:1, Jer 20:2). II. Pashur threatened for so doing, and the word which Jeremiah had preached confirmed (Jer 20:3-6). III. Jeremiah complaining to God concerning it, and the other instances of hard measure that he had since he began to be a prophet, and the grievous temptations he had struggled with (Jer 20:7-10), encouraging himself in God, lodging his appeal with him, not doubting but that he shall yet praise him, by which it appears that he had much grace (Jer 20:11-13) and yet peevishly cursing the day of his birth (Jer 20:14-18), by which it appears that he had sad remainders of corruption in him too, and was a man subject to like passions as we are.

INTRODUCTION TO JEREMIAH 20 This chapter gives an account of the usage that Jeremiah met with from many for his prophecies, and the effect it had upon him. He was smitten and put in the stocks by Pashur the priest, who released him the next day, Jer 20:1; upon which he prophesies again of the delivery of the city of Jerusalem, with all its riches, and of the whole land, to the Chaldeans; and particularly that Pashur should be a terror to himself and all his friends; and that both he and they should be carried captive into Babylon, and die, and be buried there, Jer 20:4; and then he complains of his being mocked at by the people for the word of the Lord; which he therefore determined to make no more mention of, but was obliged to it; and of the defamations of him, and snares that were laid for him, Jer 20:7; under which he is supported with the consideration of the Lord's being with him, and that his enemies should not prevail, but be confounded; and appeals to him, and calls for vengeance from him on them; and, in the view of deliverance, not only praises the Lord himself, but calls upon others to join with him in it, Jer 20:11; and yet, after all, the chapter is concluded with his cursing the day of his birth, and the man that brought his father the news of it, Jer 20:14.

And it came to pass on the morrow,.... After the prophet was put into the stocks; so that he was there all night: that Pashur brought forth Jeremiah out of the stocks; either to bring him before the priests, or the sanhedrim, to be examined; or in order to dismiss him, being either admonished by his friends, or convicted in his own conscience that he had done a wrong thing; then said Jeremiah unto him; when he had brought him out, not being at all intimidated by him, and having a word from the Lord for him: the Lord hath not called thy name Pashur; which, according to Jerom, signifies "blackness of mouth"; and, according to others, "diffusing paleness"; one that terrified others, and made their faces look pale; but now it should be otherwise, and he himself should be filled with terror, and have paleness of thee: but, according to a late etymologist, it signifies one abounding or "increased in liberty" (x), who in a little time would become a captive; for it is not suggested hereby that he should no more be called by this name, but that he should be in a condition which would not answer to it, but to another, as follows: but Magormissabib; or, "fear round about"; signifying that terrors should be all around him, and he in the utmost fright and consternation. The Septuagint version renders it "one removing"; changing from place to place; that is, going into captivity; a stranger and wanderer, as the Syriac version. The Targum is, "but there shall be gathered together against thee those that kill with the sword round about;'' meaning the Chaldeans, which would make him a "Magormissabib". (x) "abundantiam", & liberum sonat", Hiller. Onomast. Sacr. p. 302. Paschchur, "auctus libertate", ib. p. 904.

(Ver. 3.) And when it dawned on the next day, Phasur brought Jeremiah out of the stocks and Jeremiah said to him: The Lord did not call your name Phasur, but fear from all sides. And here both the name of the high priest and the type of torture are interpreted in the same way as before. However, the name of the high priest is changed, so that it may show the punishment of the future from the name. You will by no means have a blackened face and the unjust rule of power; but you will be led captive to Babylon, for this signifies fear from all sides or all around: that trembling and uncertain of your own safety, you look around here and there, and shrink back at the adversaries coming against you. For fear, which is written in Hebrew as Magur ((Al. Magor)), LXX and Theodotio μέτοικον, that is, a migrant, Aquila's second edition as a foreigner, the first as a watcher, Symmachus as taken away or gathered together.

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 (Ch1 24:14). This Pashur is distinct from Pashur, son of Melchiah (Jer 21:1). The "captains" (Luk 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).

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; Psa 31:13).