20  Pashur smiting Jeremiah for this prophecy, receives a new name, and fearful doom, Jer 20:1-6.
Jeremiah's impatience under their treachery and contempt, Jer 20:7-10.
Rejoices in hope of vengeance, Jer 20:11-13.
Curses his birth, Jer 20:14-18.

20:10 Prevail - Desiring nothing more than that I might be enticed to speak or do something which they might make matter of a colourable accusation.

20:11 But - The prophet recovering himself out of his fit of passion, encourageth himself in his God, whom he calls the mighty and terrible one, so declaring his faith in the power of God, as one able to save him, and in the promise and good will of God toward him; therefore he saith, The Lord is with me; such was the promise of God to this prophet, when he first undertook the prophetical office, chap.Jer 1:8.Be not afraid of their faces, for I am with thee to deliver thee saith the Lord: from hence be concludes, that though he had many that pursued after his life, yet they should stumble in their ways of violence, and should not prevail. Ashamed - That they should be ashamed of what they had done, or be brought to shame for what they had done; for prosper they should not: or they acted like fools, and did not deal prudently for themselves (so this word is translated, Isa 52:13,) yea, they should become a reproach, and their reproach should be a lasting perpetual reproach that should not be forgotten.

5 

5:12 Therefore - This refers to all the preceding discourse; from which the apostle infers what follows. He does not therefore properly make a digression, but returns to speak again of sin and of righteousness. As by one man - Adam; who is mentioned, and not Eve, as being the representative of mankind. Sin entered into the world - Actual sin, and its consequence, a sinful nature. And death - Withall its attendants. It entered into the world when it entered into being; for till then it did not exist. By sin - Therefore it could not enter before sin. Even so - Namely, by one man. In that - So the word is used also, Co2 5:4.All sinned - In Adam. These words assign the reason why death came upon all men; infants themselves not excepted, in that all sinned.

5:13 For until the law sin was in the world - All, I say, had sinned, for sin was in the world long before the written law; but, I grant, sin is not so much imputed, nor so severely punished by God, where there is no express law to convince men of it.Yet that all had sinned, even then, appears in that all died.

5:14 Death reigned - And how vast is his kingdom! Scarce can we find any king who has as many subjects, as are the kings whom he hath conquered. Even over them that had not sinned after the likeness of Adam's transgression - Even over infants who had never sinned, as Adam did, in their own persons; and over others who had not, like him, sinned against an express law. Who is the figure of him that was to come - Each of them being a public person, and a federal head of mankind. The one, the fountain of sin and death to mankind by his offence; the other, of righteousness and life by his free gift.Thus far the apostle shows the agreement between the first and second Adam: afterward he shows the differences between them. The agreement may be summed up thus: As by one man sin entered into the world, and death by sin; so by one man righteousness entered into the world, and life by righteousness. As death passed upon all men, in that all had sinned; so life passed upon all men, (who are in the second Adam by faith,) in that all are justified. And as death through the sin of the first Adam reigned even over them who had not sinned after the likeness of Adam's transgression; so through the righteousness of Christ, even those who have not obeyed, after the likeness of his obedience, shall reign in life. We may add, As the sin of Adam, without the sins which we afterwards committed, brought us death ; so the righteousness of Christ, without the good works which we afterwards perform, brings us life: although still every good, as well as evil, work, will receive its due reward.

5:15 Yet not - St. Paul now describes the difference between Adam and Christ; and that much more directly and expressly than the agreement between them. Now the fall and the free gift differ,

1. In amplitude, Rom 5:15.
2. He from whom sin came, and He from whom the free gift came, termed also "the gift of righteousness," differ in power, Rom 5:16.
3. The reason of both is subjoined, Rom 5:17.
4. This premised, the offence and the free gift are compared, with regard to their effect, Rom 5:18, and with regard to their cause, Rom 5:19.

10 

10:26 Therefore fear them not - For ye have only the same usage with your Lord. There is nothing covered - So that however they may slander you now, your innocence will at length appear. Mar 4:22; Luk 8:17; Luk 12:2.

10:27 Even what I now tell you secretly is not to be kept secret long, but declared publicly. Therefore, What ye hear in the ear, publish on the house - top - Two customs of the Jews seem to be alluded to here. Their doctors used to whisper in the ear of their disciples what they were to pronounce aloud to others.And as their houses were low and flat roofed, they sometimes preached to the people from thence. Luk 12:3.

10:28 And be not afraid - of any thing which ye may suffer for proclaiming it. Be afraid of him who is able to destroy both body and soul in hell - It is remarkable, that our Lord commands those who love God, still to fear him, even on this account, under this notion.

10:29 The particular providence of God is another reason for your not fearing man. For this extends to the very smallest things. And if he has such care over the most inconsiderable creatures, how much more will he take care of you, (provided you confess him before men, before powerful enemies of the truth,) and that not only in this life, but in the other also?

10:30 See note ... Mat 10:29 Luk 12:7.

10:32 Whosoever shall confess me - Publicly acknowledge me for the promised Messiah. But this confession implies the receiving his whole doctrine, Mar 8:38, and obeying all his commandments. Luk 9:26.

10:33 Whosoever shall deny me before men - To which ye will be strongly tempted. For Think not that I am come - That is, think not that universal peace will be the immediate consequence of my coming. Just the contrary. Both public and private divisions will follow, wheresoever my Gospel comes with power. Ye - this is not the design, though it be the event of his coming, through the opposition of devils and men.