Jeremiah 20:10

Jer 20:10 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.

Ver. 10. For I heard the defaming of many, fear on every side.] This passage is borrowed from Psa 31:13; {See Trapp on "Psa 31:13"} Some render the text, I heard the defamation of many Magormissabibs, many of his accomplices and Coryphaei, spies set a-work by him to defame and smear me.

Report, say they, and we will report.] Calumniare audacter; broach a slander, and we will blazon it; set it afoot, and we will set it afloat give us but some small hint or inkling of aught spoken by Jeremiah, whereof to accuse him to the king and state, and we desire no more. Athanasius was about thirty times accused, and of no small crimes either, but falsely. The Papists make it their trade to belie the Protestants, their chieftains especially. They reported of Luther that he died despairing; of Calvin, that he was branded on the shoulder for a rogue; of Beza, that he ran away with another man’s wife, &c. And for their authors they allege Baldwin and Bolsecus, a couple of apostates, requested by themselves (and, as some say, hired) to write the lives of these worthies, their professed enemies. But anything of this kind serves their turn, and they cite the writings of these renegades as canonical.

All my familiars.] Heb., Every man of my peace; from such there is the greatest danger. Hence one prayed God to deliver him from his friends, for as for his enemies he could better beware of them. Many friends are like deep ponds, clear at the top, but all muddy at the bottom.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer_20:10-18

An my familiars watched for my halting.

Pathetic experiences

In these verses we have two distinct aspects of human experience. Within this brief section Jeremiah is on the hill top and in the deepest valley of spiritual dejection. How much depends upon circumstances for mans estimate of life! That estimate varies with climate, with incidents of a very trivial nature, and with much that is only superficial and transitory. Life is one thing to the successful man, and another to the man whose life is one continual series of defeats and disappointments. It is well, therefore, that all men should have a touch of failure, and spend a night or two now and then in deepest darkness that cannot be relieved: such experience teaches sympathy, develops the noblest faculties, brings into beneficent, exercise many generous emotions, and in the morning, after a long nights struggle with doubt, there may be tears in the eyes; but those tears denote the end of weakness and the beginning of strength. The year is not one season, but four, and we must pass through all the four before we can know what the year is. So with life: we must be with Jeremiah on the mountaintop, or with him in the deep valley; we must join his song, and fall into the solemn utterance of his sorrow, before we can know what the whole gamut of life is. How impossible it is to realise all the conflicting experiences at once, and to be wise. There is an abundance of information, there is a plentifulness of criticism that is detestable; but wisdom--large, generous wisdom, that understands every mans case, and has an answer to every mans necessity--oh, whither has that angel-mother fled? We need now and again to come into contact with those who know us altogether, and who can speak the word of cheer when we are cheerless, and the word of chastening when our rapture becomes riotous. Consider the vanity of life, and by its vanity understand its brevity, its uncertainty, its fickleness. We have no gift of time, we have no assurance of continuance; we have a thousand yesterdays, we have not one tomorrow. Then how things disappoint us that were going to make us glad! The flowers have been blighted, or the insects have fallen upon them, or the cold wind has chilled them, and they have never come to full fruition or bloom or beauty; and the child that was going to comfort us in our old age died first, as if frightened by some ghost invisible to us. Then the collisions of life, its continual competitions and rivalries and jealousies; its mutual criticisms, its backbitings and slanderings; its censures, deserved and undeserved: who can stand the rush and tumult of this life? Who has not sometimes longed to lay it down and begin some better, sunnier state of existence? And the sufferings of life, who shall number them?--not the great sufferings that are published, not the great woes that draw the attention even of the whole household to us in tender regard; but sufferings we never mention, spiritual sufferings, yea, even physical sufferings; sufferings that we dare not mention, sufferings that would be laughed at by unsympathetic contempt--but still sufferings. Add all these elements and possibilities together, and then say who has not sometimes been almost anxious to shuffle off this mortal coil, and pass into the liberty of rest. Jesus Christ understands us all. We can all tell Jesus, as the disciples did, what has happened. He can listen to each of us as if His interest were entranced and enthralled. He knows every quiver of the life, every throb of the heart, every palpitation of fear, and every shout of joy. Withhold nothing from Him. You can tell Him all, and when you have ended you will find that you may begin life again. In your hope is His answer. (J. Parker, D. D.)

Evil watchers

All my familiars watched for my halting: the original word does not mean my innermost friends, for true friendship can never be guilty of such treason, but the Hebrew word means, The men of my peace; the men who used to accost me on the highway with, Is it peace?--the men who salaamed me out of civility, but who never really cared for me in their souls: these men, behind their painted masks, watched for my halting; they all watched. Some men take pleasure when other men fall. What is the answer to all this watching of others? It is a clear, plain, simple, useful answer: Watch yourselves; be sober, be vigilant, for your adversary the devil, as a roaring lion, goeth about seeking whom he may devour. It is not enough that others watch you--watch yourselves; be critical about yourselves; be severe with yourselves; penetrate the motive of every action, and say, Is it healthy? Is it honest? Is it such as could bear the criticism of God? Dare we take up this motive and look at it when the sun burns upon it in its revealing glory? If a man so watch himself he need not mind who else watches him. Watch the secret places; watch the out-of-the-way doors, the postern gates, the places that are supposed to be secure against the approach of the burglar; be very careful about all these, and then the result may be left with God. He who does not watch will be worsted in the fray. He who does not watch cannot pray. He who watches others and does not watch himself is a fool. (J. Parker, D. D.)

But the Lord is with me as a mighty terrible one.--

The best Champion

(as a mighty terrible one):--As a strong giant, and mine only Champion on whom I lean. Here the spirit begins to get the better of the flesh, could Jeremiah but hold his own. But as the ferryman plies the oar, and eyes the shore homeward where he would be, yet there comes a gust of wind that carrieth him back again; so it fared with our prophet (verses 14, 15). (John Trapp.)

Cursed be the day wherein I was born.

Existence regretted

Job and Jeremiah were alike in wishing they had never been born. They were both men of sorrow.

I. A preference alike irreligious and irrational.

1. Good men should not for a moment think that non-existence is preferable to life and being. These were both good men, children of God; existence was therefore a blessing to be prized, not an evil to be mourned over. Had they been versed in the design and results of Divine dispensations, as Paul, they would have said, Our light affliction, etc. With such a destiny before them, instead of cursing the day of birth, they would have blessed it as the dawn of an eternal existence, to be hereafter crowned with a glory that fadeth not away.

2. Ungodly men may with some degree of reason prefer non-existence; because in trouble they have no Divine support, in death no good hope, in eternity no expectation but the penalty of sin.

II. Non-existence is preferable to existence unless existence possess more pleasure than pain.

1. If every ungodly man lived out threescore years and ten, and the whole was spent in pleasure, yet, as that period is but momentary as compared with his eternal existence, and as that existence is to be one of pain, he might curse the day of his birth.

2. Existence, eternal existence, is a blessing to all unfallen ones, and also to such fallen ones as are redeemed by the death of Christ.

3. But perpetuity of existence can be no blessing to the angels who kept not their first estate, nor to those of the human race who by impenitence and unbelief reject the great salvation and bring upon themselves the double condemnation of the law and the Gospel.

III. Hell and heaven are two great teachers.

1. Hell teaches--the folly of wickedness, the full enormity of sin in the penalty it has entailed, and leads all its victims amid the consequences of their depravity to curse the day they were born.

2. Heaven teaches--the wisdom of holiness, the full benefits of redemption in the felicity it has secured, and leads all the ransomed to bless the day of their birth as the morn of their noontide of glory.

IV. God is not willing that any should have occasion for preferring non-existence.

1. He has devised and carried out a costly plan by which the existence of fallen ones might be made an eternal blessing.

2. Every man who now wishes for a glorious existence has only to look to Jesus and be saved. (D. Pledge.)

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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Jer 20:10-11. For I heard the defaming of many — The slanderous, injurious reports that were raised concerning me; fear on every side — Hebrew, magor-missabib; as if he had said, The name given to Pashur would have suited me; fear, or cause for fear, was on every side of me. These words are found verbatim in the original, (Psa 31:13,) where the sense of them seems to be exactly the same as here, namely, from the slanderous reports raised upon him, he had reason to apprehend some evil design against his life, as well from treacherous friends as from open enemies. Report, say they, &c. — This seems to be spoken of the enemies of the prophet, exciting one another to accuse him of being in the interest of the Babylonians against his country. Blaney joins this clause with the preceding, thus: Report ye terror all around, and we will report it: all my familiar friends watch for my halting; perhaps, say they, he may be drawn aside, so that we may prevail against him, and we may take our revenge of him. But, &c. — The prophet, having given vent to his painful apprehensions in the preceding gloomy reflections, begins here to rise above his fears, and to encourage himself in his God. The Lord is with me — Is on my side, to take my part against my enemies, and to defend me from their malicious designs upon me; as a mighty and terrible one — Mighty to defend, support, and save me, and terrible to confound and avenge me of them! The Lord had said to him, when he first undertook the prophetic office, (Jer 1:8,) Be not afraid of their faces: for I am with thee to deliver thee. This promise he now recollects, and confiding in the power, love, and faithfulness of God to make it good, he concludes that though he had many enemies who pursued after his life, he should be protected, and they should fail of accomplishing their wicked purpose. Therefore my persecutors shall stumble — In their ways of violence, and not prevail against me. They shall be greatly ashamed — Of what they have done, or shall be brought to shame for it. Their everlasting confusion — That is, their ignominy and disgrace; shall never be forgotten — They shall not forget it themselves, but it shall be to them a constant and lasting vexation whenever they think of it; and others shall not forget it, but it shall leave upon them an indelible reproach.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

20:10 The people sarcastically threw back on Jeremiah the name that he had given to Pashhur, The Man Who Lives in Terror (20:3). Even Jeremiah’s old friends looked for ways to twist his words and trip him up.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Thus the enemies conferred together to know what they had heard him say, that they might accuse him thereof, read Isa. 29:21.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For--not referring to the words immediately preceding, but to "I will not make mention of Him." The "defaming" or detraction of the enemy on every side (see Psa 31:13) tempted him to think of prophesying no more.

Report . . . we will report--The words of his adversaries one to the other; give any information against him (true or false) which will give color for accusing him; and "we will report it," namely, to the Sanhedrim, in order to crush him.

familiars--literally, "men of my peace"; those who pretended to be on peaceable terms with me (Psa 41:9). Jeremiah is a type of Messiah, referred to in that Psalm. (See Jer 38:22; Job 19:19; Psa 55:13-14; Luk 11:53-54).

watched for my halting-- (Psa 35:15, Margin, "halting"; Psa 38:17; Psa 71:10, Margin). GESENIUS not so well translates, according to Arabic idiom, "those guarding my side" (that is, my most intimate friends always at my side), in apposition to "familiars," and the subject of "say" (instead of "saying). The Hebrew means properly "side," then "halting," as the halt bend on one side.

enticed--to commit some sin.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. Report - and we will report it.] Let us spread calumnies against him every where; or let us spread reports of dangers coming upon him, that we may intimidate him, and cause him to desist.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Jeremiah proceeds with the same subject, and before God accuses his enemies, — that they disgracefully contended with him, though he deserved no such treatment, for he had endeavored to secure as far as he could their safety. He then says, that he had heard the slander of many, or as it may be rendered, of the great; but the former rendering is more suitable, for it immediately follows, that there was terror on every side, as though all with one consent assailed him. He then says, that he was surrounded with terror on every side, because he saw that the whole mass was opposed and hostile to him, and that he stood alone. He says, also, that his enemies laid in wait for him, and sought occasions to destroy him.

Report ye, and we will report to him Here he assumes their person and relates what they consulted to do. He, no doubt, introduces here the chief men and the priests as the speakers, who were contriving means to form an accusation against the holy man; for we know what is commonly done in conspiracies of this kind; worthless men run here and there and hunt for every little thing; then they bring their report, and from this the accusation is formed. As, then, it did not comport with the dignity of the chief men and of the priests, to run here and there and to inquire of such as they might meet with what Jeremiah had said, they sat still and sent others, and said, “Go and report to us, and we shall then report to the king.” For the word “king” must be here understood, as the pronoun is put without an antecedent; come then and report, and we will report to him We now perceive what Jeremiah complained of, even that he had not only many enemies who calumniated him, but that he had also those who wished insidiously to entrap him.

And he adds what was still worse, — that he was thus unjustly treated, not only by strangers or those who were openly his enemies, but by his own friends or relations; for the Hebrews called domestics and those connected by relationship, men of peace;

“the man of my peace, in whom I trusted,”

is an expression used in Psalm 41:9; but it is a phrase which often occurs. In short, Jeremiah means, that he was not only in a manner overwhelmed by a vast number of enemies, but that he was also without any friends, for they treacherously betrayed him. He says that they watched his side, or halting. Some render it “breaking;” but halting or debility is the most suitable; and the metaphor is most appropriate; it is taken from the side, and they who halt or through weakness totter, incline now on this side, then on that side. So Jeremiah says, that they watched him; if by chance he go astray, he again speaks in their name, “Let us then watch whether he will halt or go astray from the road; and then we shall prevail against him.”

We may, in short, gather from these words, that this holy servant of God was not only harassed openly by professed enemies, but that he was also insidiously watched, and perfidiously, too, by men who pretended to be his friends, while yet they were his worst enemies. If, then, deceitful men at this time assail us by secret means, and others oppose us openly, let us know that nothing new has happened to us; for in these two ways God tried Jeremiah. We also see that it was a common thing with the ungodly to lay hold on some pretext for calumny; for as soon as the Prophets opened their mouth, they could have said nothing but what was immediately misrepresented; and hence Micah complained that he was assailed by a similar artifice, for when the spoke with severity, they all cried out that he raised a tumult among the people, and sought nothing but new things, so that by disturbing the state of the city and kingdom, he would bring all things to ruin. (Micah 2:6.) If, then, God suffers us to be tried by such intrigues, let us bear such indignity with resigned and calm minds; for no Prophet has been exempt from this kind of trouble and annoyance.

They said further, Let us take our revenge on him, as though, indeed, they had a cause for revenge! for what had Jeremiah done? In what had he offended them? Though, then, they had suffered no wrong, they yet would take revenge! But it is no wonder that the ungodly and the despisers of God spoke thus; for we know that they thought themselves grievously injured whenever their wounds were touched; for they considered reproofs, however just and necessary, to be reproaches. Hence then it was, that their rage kindled in them a desire for revenge, though yet no wrong had been done to them. He afterwards adds, —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) The defaming of many.—Another quotation from the Psalms (Psa_31:13), where the Authorised Version has “the slander of many.”

Fear on every side.—The Magor-missabib still rings in the prophet’s ears, and, for himself as for others, is the burden of his cry. It may be noted that this also comes from the same verse of the psalm just quoted.

Report, say they, and we will report it.—Better, do you report. The words are not spoken as to the prophet, but are those with which his persecutors encouraged each other to inform against him. (Comp. Jer_11:19; Jer_18:18.)

All my familiars.—Literally, every man of my peace, i.e., the men who used to greet him with the wonted “Peace be with thee.” The same phrase is used in the “familiar friends” of Psa_41:9, but it does not in itself describe the intimacy of friendship, but rather the courtesy and good-will of acquaintances who thus salute each other.

Watched for my halting.—Comp. Psa_35:15 (where the same word is rendered “adversity”) and Psa_38:17.

He will be enticed.—The same word as the “deceived” of Jer_20:7. They were on the look-out for some rash and hasty word spoken in prophetic zeal, and the prophet, in the bitterness of his soul, looked on their work and that of Jehovah as tending to the same result. Compare the conduct of the Scribes and Pharisees towards our Lord (Mat_12:10; Mat_22:15; Mar_12:13).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. defaming] lit. probably, whispering. Cp. Psa_31:13.

watch for my halting] Cp. Psa_35:15; Psa_38:17.

enticed] into some act, which will lay him open to attack.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For I heard the defaming of many, fear on every side,.... It was brought to the prophet's ears by some of his friends, how he was defamed by many, and these great and mighty ones, as the word also signifies; how his character was aspersed; his good name taken away; and false and scandalous reports were raised of him from all quarters; which filled him with fear all around, so that he might quickly expect fresh trouble from one side or another; see Psa 31:13; and this was a reason of his entering into the above resolution to leave off prophesying: though some understand it as an additional reason to the former for going on with it; being not only inwardly pressed to it in spirit, but outwardly provoked by the usage of his enemies. Some retain the words "Magormissabib", untranslated, and render the whole thus, "for I heard the defaming of many magormissabibs"; of many such as Pashur, so called, Jer 20:3; but neither the accents nor the syntax will admit of it; since there is an accent on many, which makes a stop, and "magormissabib" is in the singular number: rather it may be rendered, "I have heard the defaming of many; even of magormissabib", that is, of Pashur and his associates;

report, say they, and we will report it; these are the words of the defamers, whether Pashur and his accomplices, or the great ones, the princes and nobles, the priests and false prophets, that more especially bore a grudge to Jeremiah; addressing themselves to the common people, and such who were most acquainted with the prophet, and his manner of life; saying, tell us what you can of him, right or wrong, true or false, that may be any ways improved against him, and we shall tell it to the king, or to the sanhedrim, the court of judicature, and get him punished for it; or we shall take care to have it spread about city and country, and so blast his character and credit with the people, that none will after regard his prophecies;

all my familiars watched for my halting; or, "every man of my peace" (f); who pretended to be at peace, and to be friendly with him, and wished well unto him, spoke fair to his face, as if they were cordial friends, and fond of the most intimate acquaintance with him; perhaps the men of Anathoth, the birth place of Jeremiah, are here meant; whom the priests at Jerusalem, or others, had engaged on their side, narrowly to observe what was said and done by him, of which any handle could be made against him to the government; and accordingly they did; they watched his words, and observed his actions, if they could catch at anything that was imprudently or inadvertently said or done, or what could be misconstrued to his disadvantage;

saying, peradventure he will be enticed; to say or do something that may be laid hold on, and be produced against him, to the ruin of him; he not being on his guard, and knowing of no design against him:

and we shall prevail against him; gain our point, get him accused, condemned, and punished:

and we shall take our revenge on him; for inveighing so severely against their sins, which they could not bear; and for threatening them with punishments that should be inflicted on them, which they liked not to hear.

(f) "omnis homo pacis meae", Montanus, Cocceius, Schmidt; "omnes viri pacis meae", Munster, Vatablus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Side, seeking an opportunity to ruin me, as the Pharisees did our Saviour, Psalm xl. 10. (Calmet) --- Protestants, "familiars watched for my halting, saying, peradventure he," &c. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The prophet here rendereth a reason why he thought of giving over his work as a prophet, his ears were continually filled with the obloquies and reproaches of such as reproached him, and besides he was afraid on all hands, there were so many traps laid for him, so many devices devised against him. They did not only take all advantages against him, but they sought advantages and invited others to raise up false stories of him. They said to men like themselves, Raise but you the report, we will blow it abroad.

All my familiars watched for my halting; not only strangers, but those that I might have expected the greatest kindness from, those that pretended most courteously, watched for opportunities to do me mischief and lay in wait for my halting.

Saying, Peradventure he will be enticed, and we shall prevail against him; desiring nothing more than that I might be enticed to speak or do something which they might make matter of a colourable accusation.

And we shall take our revenge on him; that so they might satisfy their malice upon me. This hath always been the genius of wicked men; Job and David both made complaints much like this, Job 19:19; Psa 31:13; 55:12-14. Thus it fared with Christ himself. The same spirit which yet possesseth wicked men was found in wicked men in all former times. And this ought to be a great relief to the people of God under the like measures, to consider that the servants are not above their Lord, and wicked men thus of old persecuted the prophets.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Defaming — Literally, talking: but the word has in it a sinister and evil animus. It does not necessarily mean slandering, but talking fraught with mischief. Fear, etc. — What follows appear to be fragmentary quotations from his slanderers and opposers.

Familiars — Literally, men of my peace, taken from Psa_41:9. The allusion in the phrase may be to the usual mode of Eastern salutation — Peace be to thee! The “men of my peace,” are those who say when I meet them: Peace be to thee; but who do really watch for my halting.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For I heard, etc.; rather, For I have heard the whispering of many; there is terror on every side. Inform (say they), and let us inform against him. This gives us the reason for Ms momentary inclinations to silence. He was surrounded by bitter enemies, who were no longer content with malicious words, but urged each other on to lay an information against him with the authorities as a public criminal. The first clause agrees verbatim with part of Psa_31:13 (this is one of the psalms attributed, by a too bold conjecture, to Jeremiah). "There is terror on every side" (see above, ver. 3, and also note on Jer_6:25) means "everything about me inspires me with terror." All my familiars is, literally, all the men of my peace; i.e. all those with whom I have been on terms of friendship. (same phrase, Jer_38:22) Watched for my halting; i.e. either laid traps for me or waited for me to commit some error for them to take advantage of. The phrase, "my halting," is borrowed(?) from Psa_35:15 Psa_38:18 (Hebrew). He will be enticed; viz. to say something on which a charge of treason can be based.

Vers 10, 11. A prophet persecuted by spies.

I THE PERSECUTION BY SPIES.

1. Consider the persons persecuting.

(1) They were mean and weak. Their names are not given; we know little of their characters and actions; yet the despicable conduct here ascribed to them proclaims them to have been of low and shallow natures. Only such can play the part of a spy. Yet these men could trouble Jeremiah. A spy can persecute a prophet. A gnat can sting a lion. Mean and despicable creatures that can do little good have considerable power of doing harm. This fact is humiliating to our common human nature, and it shows the great need of a Providence to restrain the outrages of wickedness which are so easily executed.

(2) They were numerous. The prophet stood alone beset on every side with malicious spies. How difficult to be faithful in that dreadful solitude of a crowd of unsympathizing persons!

(3) They were Jeremiah"s familiar acquaintances. Religious and political differences separate the best of friends. When a man"s own near acquaintances turn against him the very ground he stands upon seems to be breaking away from beneath his feet. Such men have peculiar power for harm, because

(a) they have been trusted and

(b) they know the weak places in a man"s armor.

2. Consider the character of the persecution. The persecution of spies must have been peculiarly harassing.

(1) It was not open. It is so much easier to meet a frank foe in the field than to cope with the secret devices of spies.

(2) It must have been tainted with untruth. The spy would hear enough to misunderstand, and would unconsciously misrepresent in the effort to make his report consistent and telling. The "whispering" would heighten the color of every tale as it passed from one to another.

(3) It was perpetual. The spies were always on the watch, ready to take advantage of the first unguarded moment.

(4) It was malicious. The spies were eager for Jeremiah"s halting, hoping to entice him to some mistake.

II THE REFUGE FROM THIS PERSECUTION. Jeremiah found his refuge in God.

1. He could do so because he was innocent and because he was suffering in the service of God. How happy to be able thus fearlessly to challenge the arbitration of God between ourselves arid our detractors!

2. The help of God is sought because he knows all. He sees "the reins and the heart." If the spy is watchful, with his prying looks capable of seeing only the surface of things and with only partial views, and listening only to catch up broken fragments of speech to distort and misrepresent, God is righteously watchful of all that his creatures say and do.

3. The help of God is trusted in because he is "a mighty terrible one." "The God is a man of war." The might and majesty of God so terrible to the godless are the refuge of his people. It should be remembered by all of us that God is actively concerned with human affairs, and in his providence, without requiring what we call "miracle," can frustrate the devices of the wise and defeat the efforts of the strong.

Vers. 10-13. The name Magor-Missabib wrongly applied.

I THE HOPES OF JEREMIAH"S ENEMIES. We have seen in the preceding passage (vers. 7-9) how the prophet "was incessantly exposed to exceedingly irritating taunts from his enemies; and how the pain of these taunts in a measure tempted him to try if he could not escape the pain by ceasing to prophesy. Jehovah perfectly preserved him from this danger. The prophetic fire within him, divinely kindled and sustained, was too strong to be thus extinguished. It grew more and more, and the very taunts of the ungodly became as fuel to make it burn more fiercely. But this very faithfulness of the prophet only increased his danger as an object of persecution. His enemies will themselves begin to feel in danger from this continual reference to their evil doings. Mere mockery has itself a tendency to go further. Bengel, referring to the development of the persecuting spirit, as illustrated in the apostolic days, says, "The world begins with ridicule; then afterwards it proceeds to questioning; to threats; to imprisoning; to inflicting stripes; to murder". (see "Gnomon" on Act_2:13) Jeremiah has already been for a night in prison, and he knows not how soon a longer and worse imprisonment may come. He hears threatenings on every hand. The name Magor-Missabib that, by Divine direction, he has applied to Pashur, is retorted on him, as being, in the opinion of his enemies, a name eminently appropriate to his present circumstances. So far as the human elements were concerned, his chances of safety appeared very poor indeed, His enemies are numerous and crafty; and, sharpened by self-interest, they needed no exhortation to be watchful. Those who compare these confessions of the prophet at different times with the experiences of Jesus at the hands of his enemies, will notice a remarkable parallelism. What Jesus said with respect to the scribes and Pharisees is peculiarly forcible when considered in the light of Jeremiah"s trials: "Ye are the children of them which killed the prophets". (Mat_23:31)

II THE SUFFICIENCY OF JEREMIAH"S PROTECTION. Here is the man of strong faith, and of a speech full of confidence and calmness. "He may well be depressed; beset as he is with so much malice, brought into close contact with the worst wickedness of the h-man heart. But, on the other hand, he has this for his comfort, that, the closer wicked men come to him, the closer he finds himself to God. This is the service the wicked render to the witnesses of God, that, the more they persecute them, the more they press them towards the great Helper. The ungodly little dream of the service they render in this respect. So far as abiding results are concerned, the spirit of intolerance has done the direct contrary of what it was intended to do. The purposes of evil -might have been better served if the Church of Christ had had an easier time of it in the beginning. He who is potentially the mighty, terrible One in the midst of his people, needs the opposition of the wicked in order that all his power to defend his people may be known. This, indeed, is one of the lessons taught by the sufferings of Jesus even to death. Darkness was to get its hour and its power, that so the Light of the world might be more fully glorified. Never was it more emphatically true than when Jesus was laid in the grave, that Jehovah was with him as a mighty, terrible One. We look with the natural eye, and we see a cold corpse apparently gone the way of all flesh; we look with the eye of faith, and we discern One Standing by who at the appointed hour will raise that corpse, and make it the channel of manifestations of life such as were not possible before. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Prevail - Desiring nothing more than that I might be enticed to speak or do something which they might make matter of a colourable accusation.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Report! We must report it

Jeremiah's enemies say these words.

watch to see if I will fall

Jeremiah speaks of his enemies waiting for him to do something wrong for which they might accuse him as if they were watching for him to fall down. (See: Metaphor)

Perhaps he can be tricked ... take our revenge on him

Jeremiah's enemies say these words.

Perhaps he can be tricked

This can be stated in active form. AT: "Perhaps we can trick him" (See: Active or Passive)

Yahweh is with me like a powerful warrior

Jeremiah compares Yahweh helping him and defending him against his enemies to a powerful warrior. (See: Simile)

so the ones pursuing me will stagger

Jeremiah speaks of his enemies trying to harm him as if they were chasing after him and of their failing to harm him as if they were to stagger. (See: Metaphor)

They will be greatly ashamed

This can be stated in active form. AT: "Yahweh will bring great shame upon them" (See: Active or Passive)

it will never be forgotten

This can be stated in active form. AT: "people will never forget it" (See: Active or Passive)

translationWords

terror

avenge

Yahweh

soldier

shame

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

For I heard I said that I would not mention Him because I heard the speech of many, those who whisper about me.

a gathering an expression of gathering, and so did Jonathan render it.

tell false testimony against him.

and let us tell about him and let us testify against him. And Menahem (Machbereth p. 53) explained ונגידֶנוּ like (Deut. 14:1) “You shall not cut yourselves (לא תתגודדוּ).” He also joined (Job 17:5) “For the sake of flattering, he destroys (יגיד) his friends.” This is an expression of destruction. Comp. (Dan. 4:11) “Cut down (גֹדוּ) the trees.” But Dunash (Teshuvoth p. 54) interpreted it as an actual expression of telling, and this is its interpretation: “Tell false things about him and we will tell about him to the king.” And we have like נַגִידֶנוּ, we will tell about him, many words in the Scriptures that cannot be interpreted unless they are divided into two words or three. Comp. (Gen. 37: 4) “And they could not speak with him (דַבְּרוֹ) peacefully.” Also (supra 10:20), “My children have left me (יצאני).”

await my destruction Heb. צַלְעֵי

Perhaps he will be enticed. to listen to us and to stray after us. and we will prevail against him to bring him to commit idolatry.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.