Jeremias 20
Bob Utley · You Can Understand the Bible
Jeremias 20:1-6
20:1 "Pashhur" There are several people in the OT with this name (BDB 832). In this text he was a priest whose task was to maintain order in the temple (cf. Jer. 29:26). Another was a priest in Jeremiah's day, but with a different father, Jer. 21:1; 38:1; Neh. 11:12. Another person in Jer. 38:1 (two Pashhurs in this verse). Head of a post-exilic family in Ezra 2:38; 10:22; Neh. 7:41; 10:3; 11:12. KB 980 quotes two authors who speculate that Pashhur is an Egyptian name (cf. Jewish Study Bible, p. 966, marginal note), "Portion of Horus." If so, this is a strange name for a priest of YHWH (possibly part of a pro-Egyptian faction). Most scholars simply say the meaning is unknown. Jeremiah renames him "Magor‒missabib" (i.e. "terror on every side," cf. Jer. 20:3-6). ▣ NASB, NRSV, TEV, REB, JPSOA "chief officer" "chief governor" "the chief of police" "chief of security" "chief" "governor in charge" This position (BDB 824, KB 960) is basically someone put in charge of a specific task. in the temple the high priest ‒ 2 Chr. 31:10,13 a helper of the high priest ‒ 2 Chr. 24:11 singers/musicians ‒ Neh. 12:42 policing the temple ‒ Jer. 20:1; 29:26 in the civil government administration ‒ Gen. 41:34; Esther 2:3 governor ‒ Jdgs. 9:28 overseer ‒ Neh. 11:9 military ‒ 2 Kgs. 25:19; Jer. 52:25 ▣ "heard Jeremiah prophesying these things" This goes back to Jeremiah 18 or 19, or both. 20:2 Although YHWH promised to protect Jeremiah (cf. Jer. 1:18-19), it did not mean he would not emotionally and physically suffer! This is helpful insight to NT believers. SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER? SPECIAL TOPIC: A SUFFERING MESSIAH ▣ "Jeremiah the prophet" There are several terms used to describe those called to give YHWH's revelation. The term here is Nabi (BDB 611, KB 661). For a full list of the descriptive terms, see Special Topic below. SPECIAL TOPIC: PROPHECY (OT), I. B. #3 SPECIAL TOPIC: WAYS OF REVELATION ▣ "beaten" The VERB (BDB 645, KB 697) is a Hiphil IMPERFECT with waw, probably in the fashion of Deut. 25:2-3. Jeremiah would have been labeled "a wicked man" (i.e. false prophet, cf. Deut. 13:1-5). ▣ "stocks" This word (BDB 246) refers to wooden bars with holes in them for the hands, feet, and neck. These holes were spread widely apart to increase pain and discomfort. The pain was both physical and mental! In 2 Chr. 16:10 a false prophet was put in them (or it). Jeremiah was being treated as a "false prophet." This is what bothered him so badly! The JPSOA translates this word as "cell" and sees it as a small room of confinement. The LXX also has "dungeon," but "stocks" in a footnote. ▣ "at the upper Benjamin Gate" I like the NET Bible's explanation, p. 1345, #16, "A comparison of Ezek. 8:3 and 9:2 in their contexts will show that this probably refers to the northern gate to the inner court of the temple. It is called Upper because it was on higher ground above the gate in the outer court. It is qualified by 'in the Lord's temple' to distinguish it from the Benjamin Gate in the city wall (cf. 37:13; 38:7). Like the Benjamin Gate in the city wall, it faced north toward the territory of the tribe of Benjamin." 20:4-6 These verses describe the terror (BDB 159 II). his friends will die by the invaders' (i.e. Neo-Babylon), sword, while you watch Judah's remaining population will be exiled to Babylon all the wealth of Jerusalem (including the temple) will be carried to Babylon Pashhur and his family and friends will be exiled and will die in Babylon 20:4 "to the hand" This is imagery for "power." See SPECIAL TOPIC: HAND. 20:6 "you have falsely prophesied" Exactly how this priestly temple official "prophesied" (BDB 612, KB 659, Niphal PERFECT) is uncertain. But he, not Jeremiah, would bear the curse of Deut. 13:1-5 for it! The false prophecy was related to the stability of the temple and Jerusalem (possibly quoting Isaiah's message to Hezekiah, i.e. Isaiah 36-39). It was a message of hope and faith, but at this point in time, it was not YHWH's message (cf. Jer. 14:14-16)! SPECIAL TOPIC: PROPHECY (OT)
Jeremias 20:7-13
20:7-13 This is another complaint/lament. Even those called by God experience doubt and fear! Jeremiah feels that YHWH has deceived him ‒ BDB 834, KB 984, Piel PERFECT and Niphal IMPERFECT with waw (this is an intensified form of a strong VERB often used of seduction; it refers to his call in chapter 1) overcome him ‒ BDB 304, KB 302, Qal PERFECT prevailed against him ‒ BDB 407, KB 410, Qal IMPERFECT with waw The results of his prophecies of judgment not occurring (cf. Jer. 20:7-8) are that he has become a laughingstock all day long (cf. Jer. 48:26,39; Lam. 3:14) everyone mocks him (cf. Lam. 3:14) he is reproached he is derided This would open him up to the charge of not being a true prophet. The punishment for false prophecy wa death (cf. Deut. 13). 20:7 "You have deceived me" The theological issue that comes from this phrase is, "Does God deceive or purposely give false information?" Often, texts such as 1 Kgs. 22:20-23; 2 Chr. 18:18-22; Jer. 4:10; and Ezek. 14:9, are given as evidence. One way to handle this is to assert the total "goodness" and "changelessness" of God (cf. Gen. 1:31; Mal. 3:6; James 1:17; 1 John 1:5). YHWH is good (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD [OT]). We must define these aspects of Deity in such a way as to allow the Bible's not recognizing secondary causes. All actions and events are attributed to YHWH (see SPECIAL TOPIC: ONE CAUSALITY) the possibility of prophecy being affected by repentance (i.e. Jonah) SPECIAL TOPIC: REPENTANCE (OT) SPECIAL TOPIC: PROPHECY (OT) the reality of intercessory prayer SPECIAL TOPIC: INTERCESSORY PRAYER the conditional nature of the Mosaic covenant SPECIAL TOPIC: COVENANT defining "goodness," see full not at Mal. 3:6 YHWH does harden some people for His greater purposes SPECIAL TOPIC: GOD HARDENED SPECIAL TOPIC: JUDAS ISCARIOT For a good brief discussion, see Hard Sayings of the Bible, pp. 230-231. 20:9 Jeremiah tries to express both the pain and joy of being YHWH's spokesperson. Remember this is highly figurative poetry. he tries to forget YHWH he tries not to speak His words anymore But he cannot! They are like a burning fire shut up in his bones. He cannot hold them back. He must speak (cf. Amos 3:8). Many of us who feel called to preach/teach/share know these thoughts and feelings. SPECIAL TOPIC: HEBREW POETRY 20:10 Verse 10 describes the fear he feels as he hears people whispering their curses. he has described his own situation by the very words YHWH used to rename Pashhur (i.e. "terror on every side!" v. 3) they denounce him his friends are watching for him to fall they hope to prevail against him they hope to take revenge against him Since the current canonical structure of Jeremiah is an anthology of his poetic messages, Jer. 20:7-13 are obviously placed here because of the "catch-word" Magor-missabib of Jer. 20:3 and 10 (cf. Jer. 6:25; 46:5; 49:29). 20:11 Verse 11 describes YHWH as "a dreaded champion" (i.e. the divine warrior, BDB 150 and the ADJECTIVE, BDB 792, cf. Jer. 1:8,19; 15:20; Isa. 59:16-20). Notice what happens to those who oppose him. they will stumble (BDB 505, KB 502, Niphal IMPERFECT) they will not prevail (BDB 407, KB 410, Qal IMPERFECT, NEGATED) they will be utterly ashamed (BDB 101, KB 116, Qal PERFECT; see SPECIAL TOPIC: SHAME) they will not succeed (BDB 968, KB 1328, Hiphil PERFECT, NEGATED) they will have an everlasting disgrace (BDB 484, CONSTRUCT BDB 761; see SPECIAL TOPIC: FOREVER ('olam and aiōnios) they will not be forgotten in their shame (BDB 1013, KB 1489, Niphal IMPERFECT, NEGATED) 20:12 Jeremiah describes YHWH. You test the righteous (BDB 103, KB 119, Qal ACTIVE PARTICIPLE) You examine the mind (i.e. kidneys; BDB 906, KB 1157, Qal ACTIVE PARTICIPLE; see SPECIAL TOPIC: INWARD PARTS) You examine the heart (see SPECIAL TOPIC: HEART) You let me see Your vengeance (BDB 906, LB 1157, Qal IMPERFECT used in a COHORTATIVE sense) You let me present my cause to You (cf. Jer. 11:20; BDB 162, KB 191, Piel PERFECT). This is similar to Job's request. SPECIAL TOPIC: GOD TESTS HIS PEOPLE ▣ Number 5 above has a VERB (BDB 162, KB 191, Piel PERFECT) that can connote several things (see same textual issue at Jer. 11:20). BDB Piel #3, "make known" or "reveal" (גליתי) NASB ‒ "set forth" NKJV ‒ "have pleaded" NRSV, REB ‒ "have committed" (גלותי) TEV ‒ "have placed" NJB, LXX, Peshitta ‒ "have revealed" JPSOA ‒ "lay" The OBJECT of the VERB is a "law case" or a "cause" (rib, BDB 936). 20:13 This verse starts with two IMPERATIVES. sing to the Lord ‒ BDB 1010, KB 1479, Qal IMPERATIVE praise the Lord ‒ BDB 237, KB 248, Piel IMPERATIVE This adulation is because YHWH has delivered the soul of the needy one from the hand of evil doers. What a wild swing of emotions is expressed in these verses. From complete discouragement in YHWH in Jer. 20:7 to joyous praise in Jer. 20:13. This wild swing continues in the next poem (Jer. 20:14-18). Jeremiah was a highly emotional person.
Jeremias 20:14-18
20:14-18 These verses continue the lament begun in Jer. 15:10. Remember these are hyperbolic poetic images! The questions are "Why is he so sad? Is it his personal life the terrible judgment coming to Judah and Jerusalem?" 20:16 The first two lines refer to YHWH's destruction of the cities of the plain in Gen. 19:24-28, which became a proverb for divine judgment (cf. Isa. 1:9,10; 13:19; Jer. 23:14; 49:18; Matt. 10:15; 11:24). Some suggest that "man" be emendated to "day," but there is no textual or versional evidence. ▣ NASB, JPSOA "without relenting" "did not relent" "without pity" TEV, NJB, REB "without mercy" "never reconciled towards them" "repented not" The VERB nacham (BDB 636, KB 688, Niphal PERFECT) basically means "to be sorry." It is used in both a positive way (i.e. Ps. 106:45; Amos 7:3,6) or a negative way (i.e. Gen. 6:7; Jer. 4:28; 15:6; Zech. 8:14). Modern interpreters must be reminded of Eastern Literature's use of hyperbolic poetry assigning human motives to YHWH presenting truths in dialectical pairs SPECIAL TOPIC: EASTERN LITERATURE SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD SPECIAL TOPIC: REPENTANCE (OT) 20:18 Obviously, vv. 14-18 are a word play from Jeremiah's call to prophetic office, recorded in Jer. 1:4-10, esp. v. 5.