John Calvin Commentary Jeremiah 20:3

"And it came to pass on the morrow, that Pashhur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, Jehovah hath not called thy name Pashhur, but Magor-missabib." — Jeremiah 20:3 (ASV)

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.