Jeremiah 29:30

Shemaiah did not have a commission from the Lord, so he was a liar. He tried to convince the exiles that their exile would be short. Using the Lord's authority three times (see study note on Jeremiah 2:2), Shemaiah was charged, found guilty, and sentenced to execution.

A prophet in Babylon named Shemaiah disagreed with Jeremiah's advice that the exiles should accept a long exile (Jeremiah 29:4–23). Shemaiah sent a letter to a leading priest in Jerusalem, urging action against Jeremiah. In response, Jeremiah wrote a letter to the exiles condemning Shemaiah.

This resumes the thread of the sentence which began at Jer 29:25, but was left there not completed. Here, in this thirtieth verse, it is completed, not however in continuity, but by a new period. The same construction occurs in Rom 5:12-15.

We have perused the contents of Jeremiah's letter to the captives in Babylon, who had reason, with a great deal of thanks to God and him, to acknowledge the receipt of it, and lay it up among their treasures. But we cannot wonder if the false prophets they had among them were enraged at it; for it gave them their true character. Now here we are told concerning one of them,
I. How he manifested his malice against Jeremiah. this busy fellow is called Shemaiah the Nehelamite, the dreamer (so the margin reads it), because all his prophecies he pretended to have received from God in a dream. He had got a copy of Jeremiah's letter to the captives, or had heard it read, or information was given to him concerning it, and it nettled him exceedingly; and he will take pen in hand, and answer it, yea, that he will. But how? He does not write to Jeremiah in justification of his own mission, nor offer any rational arguments for the support of his prophecies concerning the speedy return of the captives; but he writes to the priests, those faithful patrons of the false prophets, and instigates them to persecute Jeremiah. He writes in his own name, not so much as pretending to have the people's consent to it; but, as if he must be dictator to all mankind, he sends a circular letter (as it should seem) among the priests at Jerusalem and the rest of the people, probably by the same messengers that brought the letter from Jeremiah. But it is chiefly directed to Zephaniah, who was either the immediate son of Maaseiah, or of the 24th course of the priests, of which Maaseiah was the father and head. He was not the high priest, but sagan or suffragan to the high priest, or in some other considerable post of command in the temple, as Pashur, Jer 20:1. Perhaps he was chairman of that committee of priests that was appointed in a particular manner to take cognizance of those that pretended to be prophets, of which there were very many at this time, and to give judgment concerning them. Now, 1. He puts him and the other priests in mind of the duty of their place (Jer 29:26): The Lord hath made thee priest instead of Jehoiada the priest. Some think that he refers to the famous Jehoiada, that great reformer in the days of Joash; and (says Mr. Gataker) he would insinuate that this Zephaniah is for spirit and zeal such another as he, and raised up, as he was, for the glory of God and the good of the church; and therefore it was expected from him that he should proceed against Jeremiah. Thus (says he) there is no act so injurious or impious, but that wicked wretches and false prophets will not only attempt it, but colour it also with some specious pretence of piety and zeal for God's glory, Isa 66:5; Joh 16:2. Or, rather, it was some other Jehoiada, his immediate predecessor in this office, who perhaps was carried to Babylon among the priests, Jer 29:1. Zephaniah is advanced, sooner than he expected, to this place of trust and power, and Shemaiah would have him think that Providence had preferred him that he might persecute God's prophets, that he had come to this government for such a time as this, and that he was unjust and ungrateful if he did not thus improve his power, or, rather, abuse it. Their hearts are wretchedly hardened who can justify the doing of mischief by their having a power to do it. These priests' business was to examine every man that is mad and makes himself a prophet. God's faithful prophets are here represented as prophets of their own making, usurpers of the office, and lay-intruders, as men that were mad, actuated by some demon, and not divinely inspired, or as distracted men and men in a frenzy. Thus the characters of the false prophets are thrown upon the true ones; and, if this had been indeed their character, they would have deserved to be bound as madmen and punished as pretenders, and therefore he concludes that Jeremiah must be so treated. He does not bid them examine whether Jeremiah could produce any proofs of his mission and could make it to appear that he was not mad. No; that is taken for granted, and, when once he has had a bad name given him, he must be run down of course. 2. He informs them of the letter which Jeremiah had written to the captives (Jer 29:28): He sent unto us in Babylon, with the authority of a prophet, saying, This captivity is long, and therefore resolve to make the best of it. And what harm was there in this, that it should be objected to him as a crime? The false prophets had formerly said that the captivity would never come, Jer 14:13. Jeremiah had said that it would come, and the event had already proved him in the right, which obliged them to give credit to him who now said that it would be long, rather than to those who said that it would be short, but had once before been found liars. 3. He demands judgment against him, taking it for granted that he is mad, and makes himself a prophet. He expects that they will order him to be put in prison and in the stocks (Jer 29:26), that they will thus punish him, and by putting him to disgrace possess the people with prejudices against him, ruin his reputation, and so prevent the giving of any credit to his prophecies at Jerusalem, hoping that, if they could gain that point, the captives in Babylon would not be influenced by him. Nay, he takes upon him to chide Zephaniah for his neglect (Jer 29:27): Why hast thou not rebuked and restrained Jeremiah of Anathoth? See how insolent and imperious these false prophets had grown, that, though they were in captivity, they would give law to the priests who were not only at liberty, but in power. It is common for those that pretend to more knowledge than their neighbours to be thus assuming. Now here is a remarkable instance of the hardness of the hearts of sinners, and it is enough to make us all fear lest our hearts be at any time hardened. For here we find, (1.) That these sinners would not be convinced by the clearest evidence. God had confirmed his word in the mouth of Jeremiah; it had taken hold of them (Zac 1:6); and yet, because he does not prophesy to them the smooth things they desired, they are resolved to look upon him as not duly called to the office of a prophet. None so blind as those that will not see. (2.) That they would not be reclaimed and reformed by the most severe chastisement. They were now sent into a miserable thraldom for mocking the messengers of the Lord and misusing his prophets. This was the sin for which God now contended with them; and yet in their distress they trespass yet more against the Lord, Ch2 28:22. This very sin they are notoriously guilty of in their captivity, which shows that afflictions will not of themselves cure men of their sins, unless the grace of God work with them, but will rather exasperate the corruptions they are intended to mortify; so true is that of Solomon (Pro 27:22), Though thou shouldst bray a fool in a mortar, yet will not his foolishness depart from him.
II. How Jeremiah came to the knowledge of this (Jer 29:29): Zephaniah read this letter in the ears of Jeremiah. He did not design to do as Shemaiah would have him, but, as it should seem, had a respect for Jeremiah (for we find him employed in messages to him as a prophet, Jer 21:1, Jer 37:3), and therefore protected him. He that continued in his dignity and power stood more in awe of God and his judgments than he that was now a captive. Nay, he made Jeremiah acquainted with the contents of the letter, that he might see what enemies he had even among the captives. Note, It is kindness to our friends to let them know their foes.
III. What was the sentence passed upon Shemaiah for writing this letter. God sent him an answer, for to him Jeremiah committed his cause: it was ordered to be sent not to him, but to those of the captivity, who encouraged and countenanced him as if he had been a prophet of God's raising up, Jer 29:31, Jer 29:32. Let them know, 1. That Shemaiah had made fools of them. He promised them peace in God's name, but God did not send him; he forged a commission, and counterfeited the broad seal of Heaven to it, and made the people to trust in a lie, and by preaching false comfort to them deprived them of true comfort. Nay, he had not only made fools of them, but, which was worse, he had made traitors of them; he had taught rebellion against the Lord, as Hananiah had done, Jer 28:16. And, if vengeance shall be taken on those that rebel, much more on those that teach rebellion by their doctrine and example. 2. That at his end he shall also be a fool (as the expression is, Jer 17:11); his name and family shall be extinct and shall be buried in oblivion; he shall leave no issue behind him to bear up his name; his pedigree shall end in him: He shall not have a man to dwell among this people; and neither he nor any that come from him shall behold the good that I will do for my people. Note, Those are unworthy to share in God's favours to his church that are not willing to stay his time for them. Shemaiah was angry at Jeremiah's advice to the captives to see to the building up of their families in Babylon, that they might be increased and not diminished, and therefore justly is he written childless there. Those that slight the blessings of God's word deserve to lose the benefit of them. See Amo 7:16, Amo 7:17.

Jeremiah 29:30-32

30. Then came the word of the LORD unto Jeremiah, saying,

30. Et fuit sermo Jehovae ad Jeremiam, dicendo,

31. Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie:

31. Mitte ad totam captivitatem, dicendo, Sic dicit Jehova de Semaiah Nehelamita, Propterea quod prophetavit vobis Semaiah, cum ego non miserim ipsum, et confidere vos fecit super mendacio;

32. Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD.

32. Ideo sic dicit Jehova, Ecce ego visitans (id est, visitabo) super Semaiah Nehelamitam, et super semen ejus, non erit illi vir, qui habitet in medio populi hujus, et non videbit bonum quod ego faciam populo meo, dicit Jehova, quia aversionem (vel, defectionem) loquutus est contra Jehovam.

Jeremiah distinctly declares that this impostor would not escape unpunished, because he had dared falsely to pretend the name of God, and avowedly opposed Jeremiah. Here, then, the Prophet makes no long discourse, but on the contrary simply declares by the power of the Spirit what would take place. He speaks in God's name, for he had been sent as a herald to proclaim this judgment. This, then, is the reason why he is so brief; for there was to be no dispute, though the impostor on the other hand was carrying himself very high, and hesitated not to overthrow the revealed truth of God, which had been confirmed by many witnesses.

The sum of what is stated is, that Shemaiah would not see the favor of God, and that none of his seed would remain alive. It was a curse under the Law, as it is well known, that one should have no seed left. (Deuteronomy 28:18.) Jeremiah then denounces on Shemaiah this punishment, that no one of his seed would remain alive, but that he would die childless; and then he excludes him from the enjoyment of the benefit which the Lord had determined to bestow on his people. He wished to return after two years to his own country; Jeremiah commanded the people patiently to endure their exile to the end of seventy years, which was the time of their deliverance. As, then, Shemaiah despised the lawful time, he was deprived of the favor of seeing that event.

Added then is the reason; first, because he had abused the name of God; he prophesied and I had not sent him, said the Lord; the second reason was, that he deceived the people with a vain hope; falsehood of itself is worthy of a heavy punishment; but when it was pernicious to God's people, it became still more heinous, and therefore worthy of a twofold punishment.

Now we see that Jeremiah esteemed as nothing that he was condemned by Shemaiah; for he retained his own dignity; though the impostor attempted to subvert his authority, yet the Prophet speaks as though he was wholly unstained and not hurt nor affected by any calumny. The same magnanimity of mind is what all faithful teachers ought to possess, so as to look down, as from on high, on all deceivers, and their chatterings, and curses, and to go on in their course, however insolently the despisers of God may rise up against them, and tear and overwhelm them with reproaches. Let then all those who seek to serve God and his Church follow this example of the Prophet, so that they may not be discouraged in their minds when they find that they have to contend with dishonest men.

But Jeremiah is bidden to write to all the captives, for Shemaiah was not worthy of being reproved; but God had a regard for the public safety of the exiles, and reminded them of what would take place. It is indeed probable that this prophecy was without any fruit, until it was known by the event itself that Jeremiah had not without reason thus prophesied. Until, then, Shemaiah died, and died without any to succeed him, the people disregarded what had been predicted; but at length they were constrained to acknowledge that Jeremiah had not spoken his own thought, but had been furnished with a message from God; for God really fulfilled what he had predicted by the mouth of his Prophet.

The two reasons follow, why God resolved to punish Shemaiah: the first is, that he had seized on the prophetic office without a call; and hence we conclude, according to what has already appeared, that this office which had been instituted by God, was perverted, when any one intruded into it without a commission. Let us then know that no one ought to be deemed a legitimate teacher, except he can really shew that he has been called from above. I have in several places stated that two things belonged to a call; the inward call was the chief thing when the state of the Church was in disorder, that is, when the priests neglected the duty of teaching, and wholly departed from what their office required. When, therefore, the Church became disordered, God applied an extraordinary remedy by raising up prophets. But when the Church is rightly and regularly formed, no one can boast that he is a pastor or a minister, except he is also called by the suffrages of men. But as I have spoken on this subject more at large on the twenty-third chapter, I only slightly refer to it now.

As to the present passage in which God condemns Shemaiah for having thrust in himself without being called, what is meant is, that he brought forward his own dreams, having been furnished with no commission; for the prophetic office was then special. Then Shemaiah is here rejected as an impostor, because he had only brought forward prophecies suggested by his own brains, which yet he falsely pretended to have been from God; and it was a most atrocious crime, as it was a sacrilege to abuse, as Shemaiah did, the name of God. But the atrocity of his sin the Prophet still further sets forth, by saying that his prophecies were pernicious and fatal to the people. We hence conclude how solicitous God was for the safety of his people, in thus avenging the falsehoods which were calculated to lead them to ruin; and Jeremiah shews that Shemaiah's teaching was ruinous, because he inebriated the people with false confidence; he made you, he says, to trust in falsehood; for he promised them a quick return, when it was God's will, that the Jews should patiently bear their exile till the end of the seventy years.

But we may deduce from this passage a useful doctrine, -- that nothing is more pestiferous in a Church than for men to be led away by a false confidence or trust. For it is the foundation of all true religion to depend on the mouth or word of God; and it is also the foundation of our salvation. As, then, the salvation of men as well as true religion is founded on faith and the obedience of faith; so also when we are drawn away to some false trust, the whole of true religion falls to the ground, and at the same time every hope of salvation vanishes. This ought to be carefully observed, so that we may learn to embrace that doctrine which teaches us to trust in no other than in the only true God, and reject all those inventions which may lead us away from him, even in the least degree, so that we may not look around us nor be carried here and there.

For this reason, as I have said, the Prophet declares that Shemaiah would die childless, and be precluded from enjoying the favor which God had resolved and even promised to bestow on his people. And all this, as I have reminded you, was said for the sake of the people; for this prophecy did no good to Shemaiah nor to his posterity; but his punishment ought to have benefited the miserable exiles so as to lead them to repentance, however late it may have been. This is the import of the passage.

When came the word of the Lord unto Jeremiah,.... After he had heard the letter read:

saying; as follows:

Threatening against the false prophet Shemaiah. - Jeremiah's letter to the exiles (vv. 1-23) had excited great indignation among the false prophets in Babylon, who predicted speedy restoration. One of them, named Shemaiah, wrote accordingly letters to Jerusalem addressed to the people, and especially to the priest Zephaniah, who held the highest place in the management of the temple, insisting that he should immediately take steps to punish Jeremiah and check his labours (Jer 29:24-28). When Zephaniah read this letter to Jeremiah, the latter received from God the commission to tell the pseudo-prophet of the punishment awaiting him, that and his race should perish and not survive Israel's liberation (Jer 29:29-32). - This threatening accordingly dates from a somewhat later time than the letter, vv. 1-23, since it was its arrival and influence upon the exiles that led Shemaiah to write to Jerusalem that letter, to which the threatening of the present verse is the reply. But on account of their historical connection, the letter of Jeremiah and that of Shemaiah were, at the publication of Jeremiah's prophecies, placed the one after the other. - From the introductory clause of Jer 29:24 : "And to Shemaiah the Nehelamite thou shalt speak thus," we might conclude, with Graf, that what Jeremiah had to say was not addressed by letter to Shemaiah himself; and hold it to have sufficed that he should read it, like all the exiles, in the letter which doubtless found its way to Babylon. But this is incompatible with the command of God, Jer 29:31 : Send to all the captives, saying, etc. For it was only by writing that Jeremiah could send to the exiles the sentence from God on Shemaiah that follows in Jer 29:31. The introductory clause is therefore interposed by the author of the book to form a link of connection between the two utterances regarding the pseudo-prophets at Babylon. We cannot make sure whether "the Nehelamite" refers the man to a family or to a place of which we know nothing else. Jer 29:25. Next the introduction to the divine sentence comes (from "Because thou" on) a statement of the occasion that called for it, which extends to Jer 29:28. Then in Jer 29:29-31 we are told that Zephaniah read to Jeremiah the letter he had received from Shemaiah in Babylon, and that Jeremiah was then commissioned by God to intimate to Shemaiah the punishment to be sent on him by God for his false and seducing prophecies. Then, again, attached to the preliminary statement by "therefore," the introductory phrase "Thus saith Jahveh" is repeated, and what the Lord said follows.
Jer 29:25-28
"Because thou hast sent in thy name (without divine commission) letters to all the people in Jerusalem, and to Sephaniah the son of Maaseiah the priest, and to all the priests, saying." ספרים may be a single letter, cf. Kg2 10:1-2; but since these were sent to the people, the priest Zephaniah, and all the people, the word doubtless means here letters in the plural. As to Zephaniah ben Maaseiah, see at Jer 21:1. - In Jer 29:26-28 follows the main substance of the letter: "Jahveh hath set thee to be priest in the stead of the priest Jehoiada, that there should be officers in the house of Jahveh for every man that is mad and prophesieth, that thou shouldest put him in the stocks and in neck-irons. Jer 29:27. And, now, why hast thou not restrained Jeremiah of Anathoth, that prophesieth to you? Jer 29:28. For therefore hath he sent to us to Babylon (a letter) to the effect: It will last long; build houses and dwell (therein), and plant gardens and eat the fruit of them." Zephaniah occupied, acc. to Jer 29:26, the post of a chief officer of the temple, was a chief warden, as Pashur had been before him, Jer 21:1, who had charge of the police regulations of the temple.
In the stead of the priest Jehoiada. These words Grot., Hitz., and Gr. refer to the high priest Jehoiada under King Joash, Kg2 11:18, who set up officers (פּקדּות) over the temple. But this view cannot be reconciled with the words of the text: "Jahveh hath set thee to be priest in Jehoiada's stead, that there should be officers;" since from these ambiguous words, Zephaniah filled the same post as Jehoiada had done, and was his successor in office. The other well-known Jehoiada was high priest, who appointed officers; Zephaniah, on the other hand was only "the second priest," and as such had charge of the temple arrangements and of public order there. Nor is there any hint here or elsewhere that Zephaniah was the immediate successor of Pashur in this office, nor any indication to make it unlikely that Jehoiada held the post after Pashur and that Zedekiah succeeded him. The plural "officers" is general: that at all times there should be officers. "For every man that is mad an prophesieth." משׁגּע, the deranged or mad person, is here closely associated with מתנבּא, him that bears himself as prophet. The former word is used in the evil sense of the apparently deranged behaviour of the man on whom the Spirit of God has laid hold, Kg2 9:11; Hos 9:7. The idea is not: for (or against) every prophet, but: for every madman that plays the prophet. The temple, i.e., the outer court of the temple, was the usual place for prophets to take their stand. Shemaiah accordingly means that it was the duty of the chief warden of the temple to repress attempts to speak in the temple on the part of pretended prophets, by putting such persons in stocks and irons. As to מהפּכת, see on Jer 20:2. צינק is ἁπ λεγ.. It certainly does not mean prison after צנק, in Samaritan = clausit; but apparently neck-irons after Arab. znâq, necklace, ring. Since both words are used together here, and since the meaning is apparently that Jeremiah should be put into both instruments at once, Hitz. conjectures that both together were needed to make the stocks complete, but that each had its own proper name, because it was possible to fix in the neck, leaving hands and feet free, or conversely, as in Jer 20:2. - גּער, rebuke, check by threats, restrain, cf. Rut 2:16; Mal 3:11, etc. "For therefore," sc. just because thou hast not restrained him from prophesying he has sent to Babylon. שׁלח with לאמר following, send to say, means: to send a message or letter as follows. לאמר ארכה היא Hitz. renders: for he thought: it (Babylon) is far away; Jeremiah's meaning being, that in Jerusalem they would know nothing about his letter he was sending to Babylon. But such a hidden purpose is utterly foreign to the character of the prophet. He had publicly predicted in Jerusalem the long seventy years' duration of the exile; and it was not likely to occur to him to wish to make a secret of the letter of like import which he sent to Babylon. Besides, Hitz.'s interpretation is forced. Since there is no לאמר before בּנוּ בתּים, the לאמר before ארכה can only be introductory to the contents of the letter. For ארך used of duration in time, cf. Sa2 3:1; Job 11:9. "Long-lasting it is," sc. your sojourn in Babylon. These words give the burden of his prophecy, that on which he founded his counsel: build houses, etc.
Jer 29:29
Zephaniah read aloud to Jeremiah the letter he had received from Babylon. With what design, we are not told; probably simply to inform him of the proceedings of the pseudo-prophets in Babylon. If we may judge by Jer 21:1 and Jer 37:3, Zephaniah seems to have been friendly to Jeremiah.
Jer 29:30-32
In consequence of this, Jeremiah received from the Lord the commission to predict to Shemaiah his punishment at the hand of God, and to send the prediction to all that are in Babylon in banishment. With Jer 29:31, cf. Jer 28:15. The punishment is this: Shemaiah shall have no posterity among his people, i.e., of his children none shall be left amongst the people, nor shall he see, i.e., experience, have any share in the blessings which the Lord will yet bestow upon His people. The extinction of his race and his own exclusion from the privilege of seeing the day of Israel's redemption are the punishment that is to fall on him for his rebellion against the commandment of the Lord. With 'כּי סרה cf. Jer 28:16.