Seventh-day Adventist Bible CommentaryJeremiah 20

Son of Immer. This information distinguishes him from “Pashur the son of Melchiah” (ch. 21:1). The son of Immer was possibly the father of the “Gedaliah”

mentioned in ch. 38:1–4, who was one of the princes who later opposed Jeremiah’s efforts. Chief governor. That is, “a deputy leader,” evidently close to the high priest in rank. His high position in the Temple would account for his leading in the aggressive actions against Jeremiah (vs. 2, 3), particularly since the prophet had delivered his message to the people “in the court of the Lord’s house” (see ch. 19:14, 15). The events of ch. 20 apparently follow immediately those of ch. 19 (see on ch. 19:1).

Ellen G. White

Jeremiah the prophet. This is the first time in the book that Jeremiah’s name and title appear together. The reason is doubtless to highlight the indignity and outrage suffered by Jeremiah. Stocks. Heb. mahpeketh, “something compelling crooked posture,” that is, an instrument of punishment that put the body in a most uncomfortable and painful position. In this suffering, humiliating condition Jeremiah spent the night in one of the most prominent places in Jerusalem, “the high gate of Benjamin.” The gate is probably the same as the Sheep Gate (see ch. 37:13), though some think that these stocks were in another place, and that the high, or upper, gate of Benjamin was an entrance to the Temple enclosure (RSV). The map on p. 490 shows the two possible locations.

On the morrow. The prophet was freed from the torture of the stocks after one night, but this does not mean that he was released from imprisonment at this time. It is evident that Jeremiah spent much time in prison while writing out his messages for King Jehoiakim (see PK 433; see on ch. 36:5). Magor-missabib. Literally, “terror on every side.” The same Hebrew words are translated “fear on every side” (Ps. 31:13; Jer. 6:25; 20:10). It is possible that the prophet found comfort in Ps. 31, and that, because of his trust in God as his Deliverer, he applied the words “fear on every side” to his persecutor rather than to himself as did the psalmist (see Ps. 31:9–16).

All the strength. Literally, “all the treasure,” that is, the plunder that the Babylonians would find in Jerusalem.

Thou shalt come to Babylon. All the Israelites were carried away into exile except “the poorest sort of the people of the land” (2 Kings 24:14; 25:12; Jer. 40:7). Thou hast prophesied lies. This plainly implies that Pashur claimed to be a prophet, and that he was a member of the anti-Chaldean party that urged the people to fight against the armies of Nebuchadnezzar, the party that spurned Jeremiah’s warnings not to put dependence for national safety upon an alliance with Egypt (see chs. 2:18, 36; 14:13– 15; 37:5–10).

Thou hast deceived me. See on ch. 4:10. The complaints were probably a reaction to the prophet’s distressful night in the stocks (see vs. 2, 3). In his depressed state Jeremiah seems to have considered his work a failure, a failure made more bitter by a haunting fear that God would not fulfill His promises (see Jer. 1:8–10; cf. Jer. 15:10, 17; Jonah 4:1–4). Stronger than I. In his bitter complaint Jeremiah implies that the Lord has employed His greater power to force Jeremiah, against his own desire and will, to take up a mission from which he shrank.

Ellen G. White

Cried out. Heb. za‘aq, “to utter a cry of complaint.”

I will not make mention. His sense of frustration and failure led the prophet to feel that his only recourse was to refrain from carrying out his commission as God’s spokesman. His word. Literally, “it,” or “he.” The antecedent must be supplied from the context. Some suggest that the reference is to the imperative demand of God that Jeremiah be His mouthpiece, which demand he could not escape; others that the subject is the fire itself, “there is in my heart as it were a burning fire” (RSV). I could not stay. Better, “I could not stand it.”

The defaming of many. Compare Ps. 31:13. The word for “defaming” means “a whispering,” “an evil report.” The passage means that Jeremiah had heard many uttering evil reports concerning him. Fear on every side. Heb. magor missabib, the name given to Pashur (see on v. 3). Report. The idea may be, “Inform on him, and we will report what you tell us.” The prophet’s persecutors hoped to secure evidence of Jeremiah’s disloyalty to the nation (see chs. 11:19; 18:18). Halting. Or, “stumbling.” Enticed. Or, “deceived” (see v. 7). The enemies were hoping that Jeremiah would be snared into saying something in his prophetic zeal that would bring condemnation upon him and result in his death.

The Lord is with me. In spite of his anxiety and perplexity Jeremiah does not give way to despair; his trust is still firm in God (see Ps. 23; 27; 2 Cor. 4:1, 8, 9). The waters of trouble cannot overflow this trust, nor the fire of persecution burn out this faith (see Isa. 43:1, 2). Terrible one. Heb. ‘ariṣ, derived from the verb ‘araṣ, “to tremble.” The Lord is referred to as the “terrible one,” possibly in the sense of “causing others to tremble.” If his enemies were “terrible” (see ch. 15:21), the prophet was assured that God “as a mighty terrible one” would be a warrior more than a match for them (see Isa. 9:6).

Lord of hosts. See on Ps. 24:10; Joshua 5:14. Perhaps a reflection of the thought of v. 11, which depicts God as a warrior. Reins. See on ch. 17:10.

Sing unto the Lord. The prophet’s distress surrenders to hope; sorrow gives way to joy (see Ps. 30:5).

Cursed be the day. The rest of the chapter portrays Jeremiah in a depth of despair that reminds us of the patriarch Job (see on Job 3:1–6). We must ever remember that although these Bible characters were strong men of God, they were still human beings “subject to like passions as we are” (James 5:17).

Making him very glad. The thought of this parental delight added a pang of pain to the prophet’s present sorrow (see ch. 15:10). That which brought gladness to Jeremiah’s parents brought despair to Jeremiah himself.

Be as the cities. A reference to those “cities of the plain” (Gen. 19:29) that were overthrown by fire from God. Their destruction became an example of the divine punishment that is certain to result from human evil (see Deut. 32:32; Isa. 1:9, 10; Jude 7). Shouting. Heb. teru‘ah, “an alarm signal,” perhaps the war cry of an invading army.

He slew me not. The chapter closes in a crescendo, as it were, of bold, highly emotional language. The prophet deeply regrets his existence.