John Calvin Commentary Jeremiah 20

Jeremiah relates here what sort of reward he had received for his prophecy—that he had been struck and thrown into prison, not by the king or by his courtiers, but by a priest who had the care of the Temple. It was a grievous and bitter trial when God’s servant found that he was so cruelly treated by one of the sacred order, who was of the same tribe, and his colleague. For the priests who were then in office had been legitimately appointed, for God had chosen them.

Since, then, their authority was founded on the Law and on God’s inviolable decree, Jeremiah might well have been greatly terrified. This thought might have occurred to him— “What can be the purpose of God? For he has set priests of the tribe of Levi over his Temple and over his whole people. Why, then, does he not rule them by his Spirit? Why does he not make them fit for their office?

Why does he allow his Temple, and the sacred office which he so highly commends to us in his Law, to be so profaned? Or why, at least, does he not stretch out his hand to defend me, who am also a priest and sincerely engaged in my calling?” For we know that God commands in his Law, as a proof that the priests had supreme power, that whoever disobeyed them should be put to death (Deuteronomy 17:12).

“Since, then, it was God’s will to endow the priests with so much authority and power, why then did he not guide them by his grace, so that they might faithfully execute the office committed to them?”

Nor was Jeremiah alone moved and shaken by this trial, but all who then truly worshipped God. Small, indeed, was the number of the godly; but surely everyone was astonished at such a spectacle as this.

Pashur was not the chief priest, though he was of the first order of priests. It is probable that Immer, his father, was the high priest, and that Pashur was his vicar, acting in his place as the ruler of the Temple. Whatever the case may have been, he was undoubtedly superior, not only to the Levites, but also to the other priests of his order.

Now this person, being of the same order and family, rose up against Jeremiah. He not only condemned a fellow-priest in words but treated him outrageously, for he struck the Prophet.

This was unworthy of his station and contrary to the rights of sacred fellowship. For if Jeremiah’s cause was bad, a priest still should have pursued a milder course; he might have thrown him into prison, so that if found guilty, he might afterwards be condemned. But to strike him was not the act of a priest, but of a tyrant, a ruffian, or a furious man.

From this we may learn how disordered things were at that time. For in a well-ordered community, the judge does not leap from his tribunal to strike a man, even if he might deserve a hundred deaths, as regard must be given to what is lawful. Now, if a judge, whom God has armed with the sword, should not thus give vent to his wrath and use the sword without discretion, it is surely a thing entirely inconsistent with the office of a priest.

The state of things then must have been in very great disorder when a priest disgraced himself in this way. And from his precipitate rage, we may also gather that good men were then very few.

He had been chosen to preside over the Temple; he must then have excelled others not only regarding his station but also in public esteem and in the possession of some kind of virtues. But we see how he was led away by the evil spirit.

We ought to consider these things carefully, for it sometimes happens that great commotions arise in the Church of God, and those who should be moderators are often carried away by a blind and, as it were, furious zeal. We may then stumble, and our faith may completely fail us, unless an example like this affords us aid, which shows clearly that the faithful were previously tried and had their faith exercised by similar contests.

It is not then uselessly said that Pashur smote Jeremiah. If he had struck one of the common people, it would have been more endurable, though in that case it would have been an act entirely unworthy of his office. But when he treated God's servant insolently, and one who had for a long time discharged the prophetic office, it was far less excusable.

This circumstance, then, should be noticed by us: that the priest dared to strike the Prophet of God.

It then follows that Jeremiah was thrown by him into prison. But we must notice this: that he had heard the words of Jeremiah before he became infuriated against him. Doubtless, he should have been moved by such a prophecy; but he became mad and so audacious as to smite God’s Prophet.

Hence, it appears how great is the stupidity of those who have once become so hardened as to despise God; for even the worst of men are terrified when God’s judgment is announced. But Pashur heard Jeremiah proclaiming the evil that was near; and yet the denunciation had no other effect on him but to make him worse.

Since, then, he so violently assailed God’s Prophet after having heard his words, it is evident that he was blinded by a rage entirely diabolical. We also see that the despisers of God blend light with darkness, for Pashur covered his impiety with a cloak and therefore threw Jeremiah into prison. In this way, he showed that he wished to know the state of the case, as he brought him out of prison the following day.

Thus the ungodly always try to make coverings for their impiety, but they never succeed. The hypocrisy of Pashur was very gross when he threw Jeremiah into prison so that he might afterwards call him to defend his cause, for he had already struck him.

This great insolence, then, took away every pretense for justice. It was therefore extremely frivolous for Pashur to resort afterwards to some form of trial for deciding the case.

The word מהפכת, mephicat, is translated by some as 'fetter,' and by others as 'stocks'; and they think it to be a piece of wood, with one hole to confine the neck, and another for the feet.

But I do not know whether this is suitable here, for Jeremiah says that it was in the higher gate of Benjamin. This certainly could not be properly said of fetters, or of chains, or of stocks. It then follows that it was a prison.

He mentions the gate of Benjamin, since it belonged to that tribe; for we know that a part of Jerusalem was inhabited by the Benjamites. They had two gates, and this was the higher gate towards the east. He says that it was opposite the house of Jehovah; for besides the court, there were many small courts, as is well known, around the Temple. It follows: —

No doubt Pashur called other priests to examine the case. It was, indeed, a specious pretense, for he seemed as though he did not wish to condemn the holy Prophet hastily, or without hearing his defense. But Jeremiah only says briefly that he was brought out of prison; we also gather that he was not dismissed, for he was summoned before Pashur to give a reason for his prophecy.

But here the Prophet shows that he was not cast down or disheartened, though he had been most contemptuously treated; he patiently bore the buffetings and stripes he had received, and also his incarceration. We know that such outrages are so bitter to noble minds that they can hardly endure them.

But Jeremiah teaches us by his own example that our constancy and firmness ought not to be weakened, even if the whole world loads or almost overwhelms us with reproaches. We ought, then, to understand that the courage of God’s servants ought not to fail or be weakened, however wickedly and scornfully they may be treated by the world.

For Jeremiah, when he came out of prison, spoke more boldly than before; nor was he beyond the reach of danger. Courage increases when one obtains the victory, and can then safely and securely insult one's enemies; but Jeremiah was still a captive, though he had been brought out of prison, and he might have been afterwards cast there again and treated more cruelly than before.

But neither the wrong he had received, nor the fear of further scorn, deterred him from denouncing God’s judgment on the ungodly priest. Such magnanimity is fitting for all God’s servants, so that they ought not to feel shame, nor grow soft, nor be disheartened, when the world treats them with indignity and reproach; nor ought they to fear any dangers, but advance courageously in the discharge of their office.

Secondly, it must be noticed that God’s Prophet here closes his eyes to the splendor of the priestly office, which otherwise might have hindered him from denouncing God’s judgment. This ought to be carefully observed, for we know that the ungodly hide under masks, as is the case in the present day with the Pope and all his filthy clergy. For what do they allege but the name of Catholic Church, perpetual priesthood, and apostolical dignity?

Doubtless, Pashur was of the priestly order. However, the Scripture neither mentions nor teaches what the Papacy is, except that it condemns it as altogether filthy and abominable. The Levitical priesthood, as I have said, was founded on God’s Law; and yet Jeremiah, guided by the command of God, did not hesitate to severely reprove the priest and to treat him as he deserved.

It is, therefore, only then that we rightly and faithfully discharge the prophetic office, when we show no respect of persons and disregard those external masks by which the ungodly deceive the simple, and are haughty towards God while they falsely claim His name.

Now he says, Jehovah has called thy name not Pashur, but terror on every side. Some render the words, “Because there will be terror to thee on every side;” but incorrectly, for in the next verse a reason is given which explains what the Prophet means. Jeremiah no doubt had a regard to the meaning of the word Pashur; otherwise, it would have been meaningless and even foolish to say, “Your name shall be called not Pashur, but terror on every side.” Interpreters have expounded the word Pashur as meaning an increasing prince, or one who extends power, deriving it from פשה, peshe, to increase, and transitively, to extend; and they add to it the word שר, sher, which means a prince. And so they render it, a prince extending power, or a prince who increases.

But as there is some doubt as to the points, I do not know whether this etymology can be maintained. I am more inclined to derive the word from פשח, peshech, to cut or break. It is indeed found only once in this sense in Scripture, but often in the Aramaic language.

However this may be, it is taken in this sense once by Jeremiah in Lamentations chapter 3. And so, by a metaphor, it means to open; and א, aleph, may be deemed quiescent in the second word, so that it means one who breaks or opens the light. The words that follow—terror on every side—induce and compel me to give this interpretation.

He does not say that Pashur would be a terror on every side, but that terrors surrounded him, מסביב, mesabib, so that there was no escape. Since, then, the name of Pashur was honorable, signifying to open light (it is indeed a metaphor, by which breaking means opening), Jeremiah, noting that Pashur had this name which means to bring forth light, says, Thou shalt be called a terror on every side;

This means a terror that so surrounds everyone that no escape is possible. We see that the contrast is most suitable between the opening of light and that terror which spread on every side, so that there is no opening and no escape; and the explanation follows.

Here Jeremiah explains in more detail why he said that Pashur would be a terror on every side: specifically because he and his friends would be terrified. For Pashur would find himself overwhelmed by God’s vengeance and would become a spectacle to everyone else.

In short, Jeremiah means that God’s vengeance would be so great that it would fill Pashur and everyone else with fear. Pashur himself would be forced to acknowledge God’s hand without being able to escape, and everyone else would also perceive the same.

He then became a spectacle both to himself and to others because, however hardened he might have been, he could not help but feel God’s vengeance, and this also became apparent to everyone else.

Behold, he says, I will make thee a terror to thyself and to all thy friends; and fall shall they by the sword of their enemies, thine eyes seeing it; and all Judah will I deliver into the hand, etc. He repeats what he had said, for Pashur wished to be considered the patron of the whole land, and especially of the city of Jerusalem.

Since, then, Pashur had taken up the cause of the people, as though he were the patron and defender of them all, Jeremiah says that all the Jews would be taken captive. And not only that, but something more grievous was near.

For when the king of Babylon led them into exile, he would also strike them with the sword—though not all of them. We know that he severely punished the king, his children, and the chief men, so that the common people escaped only because of their obscurity.

Those of this class who did escape owed their survival to their humble condition, because they were not noble or renowned.

He goes on with the same subject, but amplifies what he had said in order to confirm it. At the same time, there is no doubt that Pashur was more exasperated when he heard these grievous threatenings; but it was right in this way to inflame more and more the fury of all the ungodly. Therefore, though they may a hundred times raise a clamor, we must not desist from freely and boldly declaring the truth. This is the reason why the Prophet now more fully describes the future calamity of the city.

I will give up, he says, the whole strength of this city, and so on. This word 'strength' is sometimes taken metaphorically for riches or wealth.

Then, the whole strength, or substance, of this city and all its labor will I give up, and so on. This second clause is still more grievous, because what had been acquired with great labor was to be given to plunder.

For when anyone becomes rich without labor—that is, when riches come to someone by inheritance, without any trouble or toil—he is not so distressed when he happens to be deprived of his wealth.

But he who has through a whole life of labor obtained what he expects would be for the support of life—this person grieves much more and becomes really distressed with anguish when enemies come and deprive and plunder him of all he possesses.

Therefore, there is no doubt that 'labor' is mentioned here, as in other parts of Scripture, to amplify the evil. He then adds, all its precious things and all the treasures of the kings of Judah will I deliver into the hand of their enemies; who will carry away not only riches, labor, and treasures, but also the men themselves, and bring them to Babylon.

The rest tomorrow.

Prayer:

Grant, Almighty God, that we may not by our perverseness increasingly provoke Your wrath, but that whenever You threaten us, we may immediately fear and tremble at Your word, and also obey You in the true spirit of meekness, and so dread Your threatenings as to anticipate Your judgment by true repentance, and thus strive to glorify Your name, that You may become our strength and glory, and that we may be able not only before the world, but before You and Your angels, truly to glory that we are that peculiar people whom You have favored with Your adoption, that You may to the end carry on in us the work of Your grace, through Jesus Christ our Lord. — Amen.

Now Jeremiah declares that Pashur himself would be a proof that he had truly foretold the destruction of the city and the desolation of the whole land. He had indeed before exposed his vanity; but he now brings the man himself before the public, for it was necessary to exhibit a remarkable instance, so that all might know that God’s judgment ought to have been dreaded.

Though that impostor flattered the people, yet Jeremiah says that he and all his household would be led into captivity; that is, that the whole family would be, as it were, a spectacle, so that all the Jews might see that Pashur would be brought to nothing. “Let all the Jews then know,” he seems to have said, “that he is a false prophet.”

But what follows might have raised a question; for Jeremiah declares as a punishment that Pashur, dying in Babylon, would be buried there. But he had said before, “I will give their carcasses for meat to the birds of heaven and to the beasts of the earth;” and now it is not consistent for the Prophet to represent that as a punishment which is reckoned as one of God’s favors.

In answer to this, let it be especially noted that God does not always punish the ungodly alike, or in the same way.

He would have some to be cast away unburied, as they were unworthy of that common lot of humanity. But He would have others buried, though for a different purpose, for there is weight in the particle there, as Babylon is contrasted with the holy land.

Whoever was buried in the land of Canaan had, even in their death, a pledge of the eternal inheritance. For, as is well known, God wished them while they lived so to enjoy the land that they might look forward to heaven.

Hence, burial in the land of Canaan was, as it were, a visible mark or symbol of God’s adoption, as though all the children of Abraham were gathered into His bosom until they arose into a blessed and immortal life.

Therefore, Pashur, by being buried in Babylon, became an outcast from God’s Church. For it was, in a manner, a repudiation, as though God would thus openly place on him a mark of infamy.

If it is objected and said that the same thing happened to Daniel, and to some of the best servants of God, and that Jeremiah himself was buried in Egypt, which was far worse, the answer we give is this: that temporal punishments which happen to the elect and God’s children for their good do, in a manner, change their nature for them. Though, indeed, it must be held that all punishments are evidences of the wrath and curse of God.

Whatever evils then happen to us in this life ought to be regarded as the fruits of sin, as though God thereby showed Himself openly to be displeased with us. This is one thing. Then, when poverty, famine, diseases, exile, and even death itself are viewed in themselves, we must always say that they are the curses of God—that is, when they are regarded, as I have said, in their own nature.

But God consecrates these punishments for His own children, so that they turn to their benefit and thereby cease to be curses. Whenever then God declares, “You shall be unburied,” it is no wonder that this dishonor should be deemed an evidence of His wrath and a proof of His curse. And further, whenever He formerly said this, “You shall be buried out of the holy land,” it was also an evidence of His curse, that is, with regard to the reprobate. At the same time, God turned to good whatever might otherwise be a curse to His elect; and hence Paul says that all things turn out for good and benefit to the faithful, who love God (Romans 8:28).

Now, then, we understand why the Prophet says that Pashur would be buried in Babylon; nor is there a doubt that there was more disgrace in that burial than if his body were cast out and devoured by wild beasts. For God intended to make him conspicuous, so that all might for a long time turn their eyes to him, according to what is said in Psalm 59:12:

“Slay them not, O God, for Your people may forget them.”

God then intended that the life and death of Pashur should be a memorial, so that the minds of the people might be more impressed. At the same time, if the word burial were taken in a wider sense, there would be nothing wrong, as though it were said, “There shall his carcass lie until it becomes putrefied.”

Then Jeremiah adds, “You and your friends to whom you have prophesied falsely.” This passage teaches us that a just reward is given to the ungodly who wish to be deceived, when they sustain a twofold judgment from God.

Behold, then, what all the wicked who seek flatterers that promise them wonderful things gain for themselves! They thus earn for themselves a heavier vengeance.

The more they strive to put God’s judgment far off, the more, no doubt, they increase and inflame it.

This is the reason why the Prophet denounces a special judgment on the friends of Pashur, to whom he had prophesied. They had willfully laid hold of those false promises by which he had flattered them, so that they boldly despised God.

Since, then, they wished of their own accord to be thus deceived, it was right that these deceptions—through which they slandered the prophetic threatenings and which they usually set up as a shield against them—should bring on them a heavier punishment.