1 Now Pashhur, the son of Immer the priest, who was chief officer in the house of Yahweh, heard Jeremiah prophesying these things.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Jeremiah relates here what sort of reward he had received for his prophecy, -- that he had been smitten and cast 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 thus 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 not been without right appointed, for God had chosen them. As, then, their authority was founded on the Law and on God's inviolable decree, Jeremiah might well have been much terrified; for 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 render them fit for their office? Why does he suffer his Temple, and the sacred office which he so highly commends to us in his Law, to be thus profaned? or why, at least, does he not stretch forth 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 whosoever disobeyed them should be put to death. (Deuteronomy 17:12.) "Since, then, it was God's will to endue the priests with so much authority and power, why therefore did he not guide them by his grace, 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 there was surely no one who was not astonished at such a spectacle as this. Pashur was not the chief priest, though he was of the first order of priests; and it is probable that Immer, his father, was the high priest, and that he was his vicar, acting in his stead as the ruler of the Temple. [1] However this may have been, he was no doubt 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, and not only condemned in words a fellow-priest, but treated him outrageously, for he smote the Prophet. This was unworthy of his station, and contrary to the rights of sacred fellowship; for if the cause of Jeremiah was bad, yet a priest ought to have pursued a milder course; he might have cast him into prison, that if found guilty, he might afterwards be condemned. But to smite him was not the act of a priest, but of a tyrant, of a ruffian, or of a furious man. We may hence learn in what a disorder things were at that time; for in a well-ordered community the judge does not leap from his tribunal in order to strike a man, though he might deserve a hundred deaths, as regard ought to be had to what is lawful. Now, if a judge, whom God has armed with the sword, ought not thus to give vent to his wrath and without discretion use the sword, it is surely a thing wholly inconsistent with the office of a priest. Then the state of things must have been then in very great disorder, when a priest thus disgraced himself. And from his precipitant 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 as to 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. These things we ought carefully to consider, for it happens sometimes that great commotions arise in the Church of God, and those who ought to be moderators are often carried away by a blind and, as it were, a furious zeal. We may then stumble, and our faith may wholly fail us, except such an example as this affords us aid, which shews clearly that the faithful were formerly tried and had their faith exercised by similar contests. It is not then uselessly said that Pashur smote Jeremiah Had he struck one of the common people, it would have been more endurable, though in that case it would have been an act wholly unworthy of his office; but when he treated insolently the servant of God, and one who had for a long time discharged the prophetic office, it was far less excusable. This circumstance, then, ought to be noticed by us, that the priest dared to strike the Prophet of God. It then follows that Jeremiah was cast by him into prison But we must notice this, that he had heard the words of Jeremiah before he became infuriated against him. He ought, doubtless, to have been moved by such a prophecy; but he became mad and so audacious as to smite God's Prophet. It hence 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 at hand; and yet the denunciation had no other effect on him but to render him worse. As, then, he thus violently assailed God's Prophet, after having heard his words, it is evident that he was blinded by a rage wholly diabolical. We also see that the despisers of God blend light with darkness, for Pashur covered his impiety with a cloak, and hence cast Jeremiah into prison; for in this way he shewed that he wished to know the state of the case, as he brought him out of prison the following day. Thus the ungodly ever try to make coverings for their impiety; but they never succeed. The hypocrisy of Pashur was very gross when he cast Jeremiah into prison, in order that he might afterwards call him to defend his cause, for he had already smitten him. This great insolence, then, took away every pretense for justice. It was therefore extremely frivolous for Pashur to have recourse afterwards to some form of trial for deciding the case. The word mhphkt, mephicat, is rendered by some, fetter; and by others, stocks; and they think it to be a piece of wood, with one hole to confine the neck, and another the feet. But I know not 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. [2] He mentions the gate of Benjamin, as 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 it is well known, around the Temple. It follows: --
1 - The account which Blayney gives is the most probable: that he was the first of his order. There were twenty-four courses of priests, as appointed by David, 1 Chronicles 24; and the head of each course was for the time the ruler or governor of the Temple. These heads of the courses were no doubt the "chief priests" mentioned in the New Testament, for in fact there was only one chief priest. They were also called the "captains" of the Temple. "The chief overseer in the house of Jehovah" is the most suitable rendering. The whole verse might be rendered as follows, -- "When Pashur, the son of Immer, the priest, while he was the chief overseer in the house of Jehovah, heard Jeremiah prophesying these words, then Pashur smote Jeremiah," etc. So the Syriac, and so does Blayney connect the first with the second verse. The family of "Immer" formed the sixteenth course. See 1 Chronicles 24:14. "The priest" refers to Pashur, and not to "Immer;" and it is so rendered by the Sept., Vulg., and the Arab., though not by the Syr. Immer was the name of the family. -- Ed.
2 - The versions differ -- "dungeon" is the Sept.; "stocks-nervum" is the Vulg.; and "circle," or "circuit," is the Syr.; but the Targ. has "prison." The word occurs in two other places, in 1 Chronicles 29:26, and in 2 Chronicles 16:10, and is rendered "prison." Venema renders it "the torturing prison," taking the verb from which the word comes in a bad sense, as signifying to distort, and hence to torture. Symmachus favors this view, for he renders it "a place of torment -- zasanisterion," and "a rack -- strezloterion." The form of the expression is in favor of this idea, "and set him in the stocks," or on the rack. And so in Jeremiah 29:26, the rendering ought to be -- "that thou shouldest set him on the stocks (or rack) and in prison" Of what kind was this instrument of torture it is not known. Prisons had especially three names -- "the house of roundness (hshr);" "the house of confinement (hkl');" and "the house of the rack, or stocks, (hmhphkt)." See Genesis 39:20; 1 Kings 22:27; and 2 Chronicles 16:10. But "the house" is not here torture itself. Had the prison been intended, the word "house," as in 2 Chronicles 16:10, would have been placed before it. It is at the same time probable that the prison was the place where the rack or the stocks were. -- Ed
Pashur, the father probably of the Gedaliah mentioned in Jeremiah 38:1, was the head of the 16th course (shift) of priests (marginal reference); the other Pashur Jeremiah 21:1 belonged to the fifth course, the sons of Melchiah. Both these houses returned in great strength from the exile. See Ezra 2:37-38.
Chief governor - Or, "deputy governor." The Nagid or governer of the temple was the high priest 1-Chronicles 9:11, and Pashur was his Pakid, i. e., deputy (see Jeremiah 1:10 note). Zephaniah held this office Jeremiah 29:26, and his relation to the high priest is exactly defined 2-Kings 25:18; Jeremiah 52:24. The Nagid at this time was Seraiah the high priest, the grandson of Hilkiah, or (possibly) Azariah, Hilkiah's son and Jeremiah's brother 1-Chronicles 6:13, Ezra 7:1.
Pashur - chief governor - Pashur was probably one of the chief priests of the twenty-four classes.
Now Pashur the son of Immer the priest,.... Not the immediate son of Immer, but one that descended from him after many generations; for Immer was a priest in David's time, to whom the sixteenth course of the priests fell by lot, 1-Chronicles 24:14;
who was also chief governor in the house of the Lord; the temple; not the high priest, since he was of the course of Immer; perhaps he was the head of the course to which he belonged, the chief of the priests of that course. The Targum calls him the "sagan" of the priests. There was such an officer, who was called the "sagan" or deputy to the high priest, who upon certain occasions acted for him; and some think that this man was in the same office; though others take him to be the same with the captain of the temple, Acts 4:1. Who
heard that Jeremiah prophesied these things; some that heard him in the court of the temple prophesying of the evil that should come upon the city, and places adjacent to it, went and told the chief governor of it. Though the words may be rendered, "now Pashur heard (u)----Jeremiah prophesying these things"; he heard him himself; either he was one of the ancients of the priests that went with him to Tophet, and heard him there; or, however, when he came from thence, and stood and prophesied in the court of the temple, he heard him.
(u) "audivit autem", Paschchurus, Schmidt; "audiens autem", Paschhur, Junius & Tremellius, Piscator.
Pashur smote Jeremiah, and put him in the stocks. Jeremiah was silent till God put a word into his mouth. To confirm this, Pashur has a name given him, "Fear on every side." It speaks a man not only in distress, but in despair; not only in danger, but in fear on every side. The wicked are in great fear where no fear is, for God can make the most daring sinner a terror to himself. And those who will not hear of their faults from God's prophets, shall be made to hear them from their consciences. Miserable is the man thus made a terror to himself. His friends shall fail him. God lets him live miserably, that he may be a monument of Divine justice.
JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jeremiah. 20:1-18)
son--descendant.
of Immer--one of the original "governors of the sanctuary and of the house of God," twenty-four in all, that is, sixteen of the sons of Eleazar and eight of the sons of Ithamar (1-Chronicles 24:14). This Pashur is distinct from Pashur, son of Melchiah (Jeremiah 21:1). The "captains" (Luke 22:4) seem to have been over the twenty-four guards of the temple, and had only the right of apprehending any who were guilty of delinquency within it; but the Sanhedrim had the judicial power over such delinquents [GROTIUS] (Jeremiah 26:8, Jeremiah 26:10, Jeremiah 26:16).
Immer - The course of Immer was the sixteenth course of the priests, 1-Chronicles 24:14. Pashur was his son, that is descended from him.
*More commentary available at chapter level.