Jeremiah 20:25

18 Therefore thus saith Jehovah, Of Jehoiakim the son of Josiah the king of Judea, They shall not bewail him, — "Ah, my brother! Ah, sister!" They shall not bewail him, — "Ah, Lord! Ah, his glory!" 19 With the burial of an ass shall he be buried, Drawn out and cast forth Beyond the gates of Jerusalem. 20 Ascend into Lebanon and cry, And on Bashan lift up thy voice, And cry all around, For destroyed are all thy lovers. 21 I spake to thee in thy tranquillity, Thou saidst, "I will not hear:" It has been thy manner from thy youth That thou didst not hear my voice. 22 Thy pastors shall the wind consume, And thy lovers, into exile shall they go: Surely ashamed shalt thou then be, And blush for all thy wickedness. 23 Thou hast set thy seat on Lebanon, Thou hast made thy nest among the cedars: How gracious wilt thou be When come on thee shall sorrows, The pain as of one in travail! 24 Live do I, saith Jehovah; Were Coniah the son of Jehoiakim the king of Judah A sealing ring on my right hand, I would thence pluck thee off: 25 And I will deliver thee Into the hand of those who seek thy life, And into the hand of those whose face thou dreadest, Even into the hand of Nebuchadnezzar The king of Babylon, And into the hand of the Chaldeans: 26 And I will cast thee and thy mother who bare thee Into a foreign land where ye were not born, And there shall ye die; 27 And into the land they set their mind to return, Thither they shall not return. 28 Is this man Coniah a despised and broken statue?

Venema derives it from phvs, to be proud, or ferocious, and chvr, which means "white," or splendid; then the meaning is, "splendid prince." Gataker seems to prefer the opinion of those who derive the word from phs, diffusion, and chvr, paleness, because he diffused, or spread fear, which produces paleness to all around. Instead of this, a terror, the cause of paleness, would be to him and to all his friends, as stated in the following verse. — Ed The Vulg. alone gives this meaning to the phrase; the Sept. has "metoikon — emigrant," and the Syr. "stranger and wanderer." And then in the fourth verse both these versions give a correspondent meaning. "I will deliver thee into emigration (or captivity) with all thy friends." That this word, rendered "terror," may be derived from gvr, which means to sojourn, to peregrinate, is undeniable; as a participle noun from Hiphil, it may mean a sojourner, or an emigrant. The word in this sense is found often in the plural number. See Genesis 47:9; Exodus 6:4. But the phrase, as found here, occurs four times in this book, where it can have no other meaning than "terror (or fear) on every side," Jeremiah 6:25; Jeremiah 20:10; Jeremiah 46:5; Jeremiah 49:29; and it occurs once elsewhere, in Psalms 31:13; where also its meaning is evident from the context. — Ed Jeremiah 20:4 4. For thus saith the LORD, Behold, I will make thee a terror t

He was smitten and put in the stocks by Pashur the priest, who released him the next day, Jeremiah 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, Jeremiah 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, Jeremiah 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, Jeremiah 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, Jeremiah 20:14. Ver. 1. Now Pashur the son of Immer the priest,....

, thou hast deceived me, and I was deceived: thou art stronger than I, and hast prevailed: I am in derision daily, every one mocketh me. 8 For since I spake, I cried out, I cried violence and spoil; because the word of the LORD was made a reproach unto me, and a derision, daily. 9 Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. 10 For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him. 11 But the LORD is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten. 12 But, O LORD of hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause. 13 Sing unto the LORD, praise ye the LORD: for he hath delivered the soul of the poor from the hand of evildoers. Pashur's doom was to be a terror to himself; Jeremiah, even now, in this hour of temptation, is far from being so; and yet it cannot be denied but that he is here, through the infirmity of the flesh, strangely agitated within himself.

Micah and Isaiah, a little later, speak of such opposition, in Judah, as habitual Micah 2:6; Isaiah 30:10-11; much more in Israel, where the opposition to God's law was more fundamental, and where God's prophet's had been all but exterminated. Even Asa, in his degenerate days, imprisoned Hanani for prophesying that he would "have wars" 2 Chronicles 16:7, 2 Chronicles 16:10; Joash killed Zechariah son of Jehoiada 2 Chronicles 24:20-21; Amaziah silenced the prophet who rebuked him, "Art thou made of the king's council? forbear. Why shouldest thou be smitten?" 2 Chronicles 25:15-16. Jehoiakim sent even into Egypt to fetch Uriah and killed him Jeremiah 26:20-23. Jeremiah's life was one continuous encounter with false accusations Jeremiah 20:10; Jeremiah 37:13; Jeremiah 38:4, contradictions by false prophets (Jeremiah 23:17 ff; Jeremiah 27:9-10, Jeremiah 27:14-16; Jeremiah 28; Jeremiah 29), hatred Jeremiah 15:10, mockery Jeremiah 17:15; Jeremiah 20:7-8; Jeremiah 23:33, persecution Jeremiah 17:18, imprisonment Jeremiah 20:2; Jeremiah 32:3; Jeremiah 33:1; Jeremiah 37:15-21; Jeremiah 38:6-13, attempts to destroy him (Jeremiah 11:18-21; Jeremiah 18:18, Jeremiah 18:20-23; Jeremiah 26:8 ff; Jeremiah 36:26). The complaint was, as here, "wherefore dost thou prophesy?" Jeremiah 32:3.

dwelling-houses, for they having flat roofs, had upon them, though not burnt children in sacrifice to idols, yet poured out drink-offerings to the sun, moon, and stars, and to other idols. Jeremiah 19:14 Jeremiah had now despatched the errand upon which God had sent him to Tophet; coming back by God’s direction, he stands in the court, which was common to all people, where the most might hear. Jeremiah 19:15 He assureth the people from God that he would most certainly justify all his words, and bring to pass all his threats against that city. and that they must thank themselves for it, for hardening their heart, so as all that he had said made no impression upon them, nor found any place with them. ## Jeremiah 20:1 JEREMIAH CHAPTER 20 Pashur, smiting Jeremiah.for this prophecy, receiveth a new name, and a fearful doom, Jer_20:1-6. Jeremiah’s impatience under their treachery and contempt, Jer_20:7-10. He rejoiceth in hope of vengeance, Jer_20:11-13. Curseth his birth, Jer_20:14-18. The course of Immer was the sixteenth course of the priests, as we read in 1Ch_24:14. ## Pashur was his son, that is, descended from him through many generations.

that his whole prophetical life had been to him a time of mourning and solitude, a time when he sat alone, mourning and weeping in secret for the wrath of God revealed to him against his people, and by him to be revealed unto the people. Jeremiah 15:18 The words are judged to be the words of Jeremiah, and that with relation unto himself, complaining of the hard task which God had put upon him, continually filling his mouth With such bitter words of evil against the people, as exposed him to their most implacable rage against him, and persecution of him, so as his misery seemed like a ## pain and a ## wound, for which was no remedy but patience. Jeremiah, though a great prophet of the Lord, was (as Elijah) a man subject to like passions with other men; he here chargeth God with unfaithfulness, as if he had deceived his expectations, and had been to him as a pit of waters that promised fair, but failed a man when he had most need of them. The servants of God have sometimes been surprised with such passions and temptations, 1Sa_27:1 Psa_77:7 ,9 . It is a hard thing not to see, and yet believe.

[Bible] 20:6. But thou Phassur, and all that dwell in thy house, shall go into captivity, and thou shalt go to Babylon, and there thou shalt die, and there thou shalt be buried, thou and all thy friends, to whom thou hast prophesied a lie. 20:7. Thou hast deceived me, O Lord, and I am deceived: thou hast been stronger than I, and thou hast prevailed. I am become a laughingstock all the day, all scoff at me. Thou hast deceived, etc... The meaning of the prophet, is not to charge God with any untruth; but what he calls deceiving, was only the concealing from him, when he accepted of the prophetical commission, the greatness of the evils which the execution of that commission was to bring upon him. 20:8. For I am speaking now this long time, crying out against iniquity, and I often proclaim devastation: and the word of the Lord is made a reproach to me, and a derision all the day. 20:9. Then I said: I will not make mention of him, nor speak any more in his name: and there came in my heart as a burning fire, shut up in my bones, and I was wearied, not being able to bear it. 20:10. For I heard the reproaches of many, and terror on every side: Persecute him, and let us persecute him: from all the men that were my familiars, and continued at my side: if by any means he may be deceived, and we may prevail against him, and be revenged on him. 20:11. But the Lord is with me as a strong warrior: therefore they that persecute me shall fall, and shall be weak: they shall be greatly confounded, because they have not understood the everlasting reproach, which never shall be effaced. 20:12. And thou, O Lord of hosts, prover of the just, who seest the reins and the heart: let me see, I beseech thee, thy vengeance on them: for to thee I have laid open my cause. Let me see, etc... This prayer proceeded not from hatred or ill will, but zeal of justice. 20:13. Sing ye to the Lord, praise the Lord: because he hath delivered the soul of the poor out of the hand of the wicked.

These characters are, Job himself, dwelling in the land of Uz; Eliphaz of Teman, a district of as much repute as Uz, and (upon the joint testimony of Jeremiah 49:7, Jeremiah 49:20; Ezekiel 25:13; Amos 1:11, Amos 1:12, and Oba 1:8, Oba 1:9) a part, and a principal part, of Idumea; Bildad of Shuah, always mentioned in conjunction with Sheba and Dedan, all of them being uniformly placed in the vicinity of Idumea; Zophar of Naamah, a city whose name imports pleasantness, which is also stated, in Joshua 15:21, Joshua 15:41, to have been situated in Idumea, and to have lain in a southern direction towards its coast, or the shores of the Red Sea; and Elihu of Buz, which as the name of a place occurs but once in sacred writ, but is there (Jeremiah 25:22, Jeremiah 25:23) mentioned in conjunction with Teman and Dedan; and hence necessarily, like themselves, a border city upon Ausitis, Uz, or Idumea. It had a number of names: it was at first called Horitis, from the Horim or Horites, who appear to have first settled there. Among the descendants of these, the most distinguished was Seir; and from him the land was known by the name of the Land of Seir. This chief had a numerous family, and among the most signalized of his grandsons was Uz, or Uts; and from him, and not from Uz the son of Nahor, it seems to have been called Ausitis, or the Land of Uz.