1. Now Pashur the son of Immer the priest, who was also chief governor in the house of the Lord, heard that Jeremiah prophesied these things.
1. Et audivit Phassur filius Immer sacerdos et ipse praefeetus erat (dux) in Templo (in aede) Jehovae, Jeremiam vaticinantem (prophetantem) hos sermones:
2. Then Pashur smote Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the Lord.
2. Et percussit Phassur Jeremiam Prophetam, et posuit eum in cippum (vel, in carcerem; sed mihi magis placet nomen carceris) qui erat in porta Benjamin superiore, quae spectabat ad aedem Jehovae.
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
It then follows that Jeremiah was cast by him
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 --
Back to BibleStudyGuide.org.
These files are public domain. This electronic edition was downloaded from the Christian Classics Ethereal Library.