Verse-by-Verse Bible Commentary
Jeremiah 29:26

Clarke's Commentary

Verse Jeremiah 29:26. For every man that is mad, and maketh himself a prophet — Mad, משגע meshugga, in ecstatic rapture; such as appeared in the prophets, whether true or false, when under the influence, the one of God, the other of a demon. See 2 Kings 9:11; Hosea 9:7.

Bridgeway Bible Commentary

Letters to the captives in Babylon (29:1-32)

In 597 BC several thousand of Jerusalem’s most capable people were taken captive to Babylon. Among them were some false prophets who began to predict, as Hananiah had done, that Babylon was about to fall and that the Judean captives were about to return to Jerusalem. Jeremiah, on hearing of this, wrote a letter to the community of captives (29:1-3).

The advice Jeremiah gives to the exiles is that they settle down to a more or less permanent way of life, as they will not be returning to Judah in the near future. They should try also to increase their numbers, for this would help them build towards a strong future (4-6). They should work for the good of the nation under whose government they live, and should not believe the predictions of the false prophets (7-9). The people will be in captivity for seventy years, but these will be years of discipline, during which God will prepare them for a better future (10-11). After this time of discipline, they will be in a better condition to enjoy true fellowship with God in their homeland again (12-14).
Turning from the exiles who were deceived by false prophets, Jeremiah has a few words concerning those still in Jerusalem who were similarly deceived (15-16). The Jerusalemites had made no attempt to reform in spite of God’s warnings, and therefore they too will be punished. Some will die at the hand of the enemy, and others will be taken to join their fellow Judeans in captivity (17-19). The two false prophets, who by their deceptive announcements and immoral behaviour have been leading the exiles astray, will be publicly executed by the Babylonian rulers (20-23).
On hearing Jeremiah’s letter read in Babylon, another of the false prophets among the exiles, Shemaiah, was furious. He wrote a letter to the priests in Jerusalem, accusing Jeremiah of being a madman and demanding that he be arrested and imprisoned (24-28).
Jeremiah then sent a letter back to the exiles, accusing Shemaiah of being a self-appointed prophet and a deceiver. As punishment, neither he nor any of his offspring would live to see the fulfilment of God’s promise in the people’s return to their homeland (29-32).

Coffman's Commentaries on the Bible

"And concerning Shemaiah the Nehelamite thou shalt speak, saying, Thus speaketh Jehovah of hosts, the God of Israel, saying, Because thou hast sent letters in thine own name unto all the people that are in Jerusalem, and to Zephaniah the son of Maaseiah, the priest, and to all the priests, saying, instead of Jehoida, that there may be officers in the house of Jehovah, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in the stocks and in the shackles. Therefore, why hast not thou rebuked Jeremiah of Anathoth, who maketh himself a prophet to you, forasmuch as he hath sent unto us in Babylon, saying, The captivity is long: build ye houses, and dwell in them, and plant gardens, and eat the fruit of them?"

The usual explanation of this passage is that, "These words are a second communication from Jeremiah to Babylon, sent after Shemaiah had sent Jeremiah the letter mentioned in Jeremiah 29:25."E. Henderson, The Book of the Prophet Jeremiah (London: Hamilton, Adams, and Company, 1851), p. 161. This may well be the case; and if this is right, it would indicate that the false prophets in Babylon were really infuriated by Jeremiah's letter, and that they promptly mounted a campaign to get Jeremiah silenced. In that case, this letter has been added to "the letter" mentioned in Jeremiah 29:1, because of the similarity between them.

Smith explained this and the verses to the end of the chapter as being, "Appended to Jeremiah's letter without any introduction, that it might tell its own tale, showing the effects of the letter. The Zephaniah mentioned here was the deputy high priest."Scribner's Bible Commentary (New York: Charles Scribner's Sons, 1898), p. 468.

The whole account here is abbreviated, because Shemaiah's letter stated that Jeremiah had prophesied a "long captivity," but the letter as recorded here omits the word "long." In such a condensation as we evidently have here, it is impossible to fill in all the details accurately.

Smith also noted that the letter which Shemaiah wrote to the deputy High Priest was manifestly different from the one written to "all the people," indicating that Shemaiah wrote a lot of letters (note that they are mentioned in the plural); and that one of those had, in fact, triggered what is here called "the letter" and that this paragraph addressed to Shemaiah was actually a part of it. The whole question is of no major importance.

"The captivity is long" The literal text here is, "It is long." "The omission of the noun here is far more forcible than its inclusion would have been. What is long? God's anger is long; their punishment is long; the time necessary for their repentance is long; the exile is long; the seventy years are long; everything is indeed long for men who are homesick, and who will never live to see their native land again."Ibid., p. 469.

Barnes' Notes on the Whole Bible

A narrative showing the effects of Jeremiah’s letter. Shemaiah the leader of the false prophets wrote to Zephaniah, urging him to restrain the prophet’s zeal with the prison and the stocks.

Jeremiah 29:24

To Shemaiah - Rather, concerning.

The Nehelamite - Not as in the margin; but one belonging to the village of Nehlam (unknown).

Jeremiah 29:26

Officers - Deputy high priests who had the oversight of the temple.

Mad - See 2 Kings 9:11 note. Many of the symbolic actions of the prophets, such as that of Jeremiah going about with a yoke on his neck, would be mocked at by the irreverent as passing the line between prophecy and madness.

Prisons - Rather, the stocks Jeremiah 20:2.

The stocks - Rather, collar.

Jeremiah 29:28

This captivity is long - Rather, It is long. God’s anger, their punishment, the exile, the time necessary for their repentance - all is long to men who will never live to see their country again.

Calvin's Commentary on the Bible

Here follows the subject of the letter, Jehovah hath made thee a priest, etc. Here the impostor Shemaiah accuses the high-priest of ingratitude, because he had been chosen in the place of another. For it is probable that Jehoiada was still living, but that he had been led away into Chaldea with the other exiles. As then so high a dignity had, beyond hope, and before the time, come to the high-priest, the false prophet reproves him, because he did not rightly acknowledge this favor of God, as though he had said, that he was rendering an unworthy reward to God, who had raised him to that high station: God, he said, hath made thee a priest in the place of Jehoiada the priest Thus the ministers of Satan transform themselves into angels of light; and yet they cannot so dexterously imitate God’s servants, but that their deceit makes itself presently known; for craftiness is very different from a right and prudent counsel. God endues his servants with counsel and wisdom; but Satan, with craft and guile. Though, then, at the first view, some artifice appears in this letter of the false prophet, yet we may gather from its contents, that he falsely pretended the name of God, that he falsely alleged that the chief priest was chosen in the place of Jehoiada. That ye should be, he says: at first he addresses the high-priest, but now he includes also others, that ye should be the keepers, or the rulers of the house of God ⁽²²³⁾ For though the chief power was in the high-priest, yet as he could not alone undertake everything, it was necessary for him to have others connected with him. This is the reason why Shemaiah not only says that the high-priest was a ruler in the Temple of God, but after having placed him in the highest honor, mentions also others.

He says against every man that is mad; so משגע, meshego, is rendered by Jerome, and I think not unsuitably; for the word means properly one that is insane: but this was applied to false teachers, because they boasted that they were under a divine impulse, when they spoke their own thoughts. This appears evident from the ninth chapter of Hosea, where it is said that the people would at length acknowledge that the prophets, who had flattered them, were insane, and that the men of the Spirit were mad. The Prophet conceded to them both names, that they were prophets and men of the Spirit, that is, spiritual; but he proved that they had only the names and not the reality: for prophets were called spiritual men, because God inspired them with his Spirit; but the ungodly, when they wished to revile the true prophets, called them mad. So did they speak who were with Jehu, when a prophet came to anoint him, “What means this mad fellow?” this word משגע, meshego, is what they used; and they called him in contempt mad, who had yet spoken by the secret impulse of the Spirit. (2 Kings 9:11.) So, in like manner, do the ungodly rave in contempt of God against everything found in Scripture. ⁽²²⁴⁾

But as it has been already stated, it was necessary to distinguish between the true servants of God and those only in name; for many boasted that they were called by God, and yet were impostors. God then called these mad and insane; but what did the ungodly do? they transferred the reproach to the lawful servants of God. So, in this place, Shemaiah says, that Jeremiah was mad, who falsely pretended the name of God, and prophesied falsely.

He adds, That thou shouldest put him in prison, or cast him into prison or the stocks, as some render the word. Then he says, in manacles, that is, thou shouldest bind him, until his impiety be known, so that thou mayest detain him in prison. ⁽²²⁵⁾ It is, indeed, probable that the chief priests had assumed this power during the disordered state of things. This proceeding no doubt resulted from a good principle; for God ever designed that his Church should be well governed: he therefore commanded in his Law, that when any dispute or question arose, the chief priest was to be the judge, (Deuteronomy 17:8;) but when mention is here made of prison and of manacles, it: was an act, no doubt, beyond the Law. It is therefore probable that it was added to the Law of God when the state of things was in disorder and confusion among the Jews. And whence was the origin of the evil? from the ignorance and sloth of the priests. They ought to have been the messengers of the God of hosts, the interpreters of the Law, the truth ought to have been sought from their mouth; but they were dumb dogs, nay, they had so degenerated, that nothing priestly was found in them; they had forgotten the Law, there was no religion in them. As then they had neglected their office, it was necessary to choose other prophets: and as we have said elsewhere, it was as it were accidental that God raised up prophets from the common people. There was, indeed, a necessity of having prophets always in the ancient Church; but God would have taken them from the Levites, except that he designed to expose them to reproach before the whole people, when he made prophets even of herdsmen, as in the case of Amos.

As then the priests suffered the prophetic office to be transferred to the common people, a new way was devised, that it might, not be any loss to them, as under the Papacy; for we know that bishops are for no other reason made rulers in the Church, but that there might be pastors and teachers. For of what use could these asses be, whom we know to be for the most part destitute of any learning? What could these men do, who are profane, and given up to their own pleasures and enjoyments? In short, what could gamesters and panders do? for such are almost all the Papal bishops. It was therefore necessary to give up their office to brawling monks, “You shall teach, for we resign to you the pulpits.” But, at the same time, they retained the power of judgment in their own hands: when any controversy arose, neither the noisy brawlers nor the dumb beasts could of themselves decide anything; for ignorance prevented the latter, and power was wanting to the former. How, then, did the bishops formerly condemn heretics? and how do they condemn them still? Why, thus: When one was a Carmelite, they called in the Franciscans; and when one was an Augustinian, the Dominicans were summoned. For, as I have said, these mute animals had no knowledge nor wisdom. And yet a certain dignity was maintained by the bishops or their vicars, when they pronounced sentence in condemning heretics. And such was probably the case among the ancient people; for those who pretended to be prophets were summoned, and that by the authority of the high-priest, under the pretext of law, but not without some corruption added to it; for God had not given fetters and manacles to the priests, that they might thus restrain those who might create disturbance and corrupt the pure truth. But what remains I shall defer to the next Lecture.

(223) The Hebrew is, “that there might be overseers in the house of Jehovah for every one,” etc. He was a priest under the high-priest for this purpose. Zephaniah was second in authority, as it appears from Jeremiah 52:24. He was probably the ruler or governor of the Temple, as Pashur was, Jeremiah 20:1. Hence the paraphrase of the Targum as to this clause, “That thou mightest be made the chief of the priests in the house of the sanctuary of the Lord for every one,” etc. Blayney thinks it probable that Zephaniah succeeded a priest called Jehoiada, in that office, who had been either deposed for bad conduct or carried away into exile. Gataker and Grotins think that the reference is to Jehoiada the priest, the zealous reformer in the reign of Jehoash, 2 Kings 11:1; and that Shemaiah’s object was to rouse Zephaniah to shew similar zeal for the house of God. If so, here is an instance, not uncommon, in which a good example of zeal was perverted for the purpose of encouraging zeal in exercising tyranny and suppressing the truth.

It is somewhat singular that all the ancient versions, as well as the Targum, give “overseers,” or officers, in the singular number; the Vulg. is, “That thou mightest be a commander... over every one;” the Sept., “That thou mightest be an umpire;” the Syr., “That thou mightest be a censor.” But there are no MSS. in favor of such a reading. — Ed.

(224) The word משנע is rendered “frantic” by the Sept., — “mad,” by the Vulg., — “raving in lies,” by the Syr., — and “foolish,” by the Targ. As applied to prophets it means one in an ecstasy, or in raptures, whether true or false, — an enthusiast, but taken mostly in a bad sense.

The next word is in Hithpael, “self-prophesying,” or prophesying of himself, not made a prophet by God; imperfectly rendered, “prophesying,” by the Sept., Vulg., and Syr. It may be rendered “pretending to be a prophet.” — Ed.

(225) The last word is found only here, and is rendered “dungeon” by the Sept., and “prison” by the Vulg., Syr., and Targ. The Samaritan version, says: Parkhurst, uses it as a verb in Exodus 14:3, in the sense of confining, shutting up. The noun, therefore, may well designate a prison. — Ed.

Smith's Bible Commentary

Chapter 29

Now Jeremiah sent this letter, chapter 29, to those Jews that were in Babylon. And, of course, this letter was sent to them and one of the chief of the princes that was in Babylon was Daniel. So Daniel was the one, no doubt, that received this letter from Jeremiah. Daniel was a captive in Babylon at the time, and this letter was sent by the prophet Jeremiah to those captives. Now, of course, Jeremiah is an older man at this point whereas Daniel is quite a young man at this point.

Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem to the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon; (After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah [the princes of Judah would have included Daniel], and the carpenters, and the smiths, were departed from Jerusalem;) By the hand of Elasah the son of Shaphan ( Jeremiah 29:1-3 ),

This was the guy who carried the letter to Babylon, saying,

Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem to Babylon; Build houses, and dwell in them; plant gardens, and eat the fruit of them; Take wives, and have children sons and daughters; take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that you might be increased there in the land, and not diminished ( Jeremiah 29:4-6 ).

Now rather than your coming back in two years as the false prophets were holding up a hope to them, Jeremiah's saying, "Hey, look, settle down, build your houses, plant your gardens, you know, start having children. You're going to be there a while and no sense of the population being diminished while you're there."

Seek the peace of the city where I have caused you to be carried away captives ( Jeremiah 29:7 ),

In other words, don't rebel, but live peaceably with them. Seek their peace.

and pray unto the LORD for it: for in the peace thereof shall ye have peace ( Jeremiah 29:7 ).

As long as Babylon has peace, you will have peace.

For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that are in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed. For they prophesy falsely unto you in my name: I have not sent them, saith the LORD. For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place ( Jeremiah 29:8-10 ).

Now in the ninth chapter of the book of Daniel we read, "In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; in the first year of his reign, I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem" ( Daniel 9:1-2 ). So Daniel's making a reference now to this letter that have been placed in the book form of the prophecies of Jeremiah. And having read them and understood by the prophecy of Jeremiah that the seventy years that were predicted of their Babylonian captivity were just about over, he began to seek the Lord. But here is interesting to me how the Bible ties together. Here's the letter that Jeremiah is sending to those in Babylon; among them, of course, one of the chiefs being Daniel. And Daniel was there when the letter arrived. And Daniel was there seventy years later. So at that point, Daniel was probably in his nineties when he realized, "Hey, the seventy years are about over. It's about time to go home." And he's probably in his late eighties or early nineties.

We had a beautiful lady here this morning, ninety-seven years old. She said, "The Lord first spoke to me when I was fifteen years old and I've been walking with Him for eighty-two years." Oh, envy, envy, envy. Walking with the Lord. I said, "Oh, just talk to me. I want to gain from your experience of walking with the Lord." Beautiful. She showed it on her face, just a beautiful countenance.

David said, "Blessed is the man that walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful. But his delight is in the law of the Lord, and in His law does he meditate day and night. And he shall be like a tree planted by the rivers of water, bringing forth his fruit in his season; his leaf also shall not wither" ( Psalms 1:1-3 ). I saw an unwithered ninety-seven year old leaf today. It's beautiful, just beautiful. Sorry, honey, but I fell in love with her.

"For thus saith the Lord, that after seventy years be accomplished at Babylon I will visit you, and perform My good word toward you, in causing you to return to this place," after seventy years.

For I know the thoughts that I think toward you, saith the LORD, they are thoughts of peace, and not of evil, to give you an expected end ( Jeremiah 29:11 ).

Or to bring you to a good end.

Now if you follow your own thoughts, if you rebel against the king of Babylon, then you're going to have a disastrous end. If you will obey Me and follow My words, I'm thinking about you. I haven't forgotten you. I'm thinking about you. And My thoughts concerning you are those of peace. I'm desiring your peace. I'm not desiring evil for you. Now I haven't forgotten you.

So many times we're in captivity or we're having great problems, we think, "Oh, God's forgotten me. God's not thinking of me anymore." Oh, that's not so. God is thinking of you. But God is always looking down at the end of the road. Our common mistake is that we are always looking for immediate advantage, immediate fulfillment. And we don't consider the end result or the consequences of the things that we are doing. How many times we jump into things not considering what the end result is. Oh, but it looks exciting. It looks fun. Let's jump in. And God is warning and He is saying, "No, the end of that path is destruction. Now I'm thinking about you. Don't think I've forgotten you. I am thinking about you. And My thoughts concerning you are for your peace to bring to you this expected end."

Then shall ye call upon me, and then shall ye go pray unto me, and I will hearken unto you ( Jeremiah 29:12 ).

Now if you'll go back to Daniel when you have a chance, I'm not going to tonight, but when you have the chance, go back to Daniel the ninth chapter when he understood from the prophecy of Jeremiah that the seventy years were about over, what did he do? He began to fast and pray because the Lord said, "Then shall ye call upon Me." When? After the seventy years. "And ye shall go and pray unto Me, and I will hearken unto you." So here is Daniel following the word of the Lord.

And ye shall seek me, and find me, when ye shall search for me with all your heart ( Jeremiah 29:13 ).

I think that one of our problems is that we oftentimes have a half-hearted attitude towards God. We're not really seeking God with all of our heart. "Well, God, if You want to, I'm here. And You can do it for me if You desire. I won't stop You, Lord." And we oftentimes take a very passive attitude towards God, towards the things of God. Rather than really seeking God with all of our hearts. Now, there have been a few times in my life when I have really gotten desperate before God. But I'm amazed at how much it takes to make me really desperate before God. I'm sort of a kickback individual and I sort of take things in stride. Learn to just sort of roll with the punches and oh, well, it will work out. But there have been occasions where God really brought me to a place of real desperation where I can say I really sought God with all my heart.

One was in the sickness of our youngest daughter who was the light of our life. God gave her as a special gift to us. Well, all of our children are special gifts. They are just beautiful. We thank God for each one of them. But this youngest one, we were older, more mature, able to enjoy her more because we just had a little more maturity. We didn't know what we were doing when we had our first kids. All of a sudden by biological process you're parents, but no one trained us or taught us in how to parent. And so the fact that our kids have turned out good is only the grace of God, not our wisdom. We didn't know what we were doing. But by the time you have your fourth, you know a little bit. And you're a little older, more mature, more experienced. She was a joy, the light of our life. But she was running a high fever. Have been running this fever for a couple of days. Sat up all night holding her, just praying unto the Lord to heal her. And the fever kept high, and as I was holding her she went into convulsions and I thought I was losing her. Her little body stiffened up and the whole thing and I thought, "Oh, this is it." And I tell you, I began to seek God with all my heart. I was desperate before God. And I said, "God, you know that I treasure this little gal so highly. I would gladly lay down my life for her, Lord. I would much rather be sick than to see her sick. I would gladly, Lord, lay down my life for her. I love her so much. But yet, God, if it is Your will and Your purpose to take her to be with You, I give her to You, Lord. She's Your child. But please, God, I would love to have her still." But I mean, I was seeking God with all my heart. My wife had called the doctor. We bundled her up and started rushing off to the doctor with her. But before we ever got to the doctor, she was completely healed. Fever was gone. She was smiling, laughing and back to her beautiful, cute little self again. We got her to the doctor, "Well, looks fine to me." He said to Kay, "How long since you've had a tetanus shot?" She said, "I don't know." He said no use wasting time, give you a tetanus shot while you're here, you know. Kay got the shot. "In the day," the Lord said, "you seek Me with all of your heart."

The Bible says, "The effectual, fervent prayer of a righteous man availeth much" ( James 5:16 ). How many times are we really fervent? How many times are we really desperate before God? How many times do we really seek God with all of our hearts? God said, "In that day I'll be found of you." He doesn't really like us to come with a half-hearted attitude but with a total commitment.

And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places where I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive. Because you have said, The LORD hath raised us up prophets in Babylon; Know that thus saith the LORD the king that sits on the throne of David, and of all the people that dwell in this city, and of your brothers that have not gone forth with you into captivity; Thus saith the LORD of hosts; Behold, I will send upon them the sword, and the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil ( Jeremiah 29:14-17 ).

A reference back to the message there in the courts of Zedekiah where God said those that were carried away were good figs but those that were left were going to be like rotten figs and be destroyed. Nothing left. No value to them.

And I will persecute them with the sword, and with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, a hissing, a reproach, among all the nations whither I have driven them: Because they have not hearkened to my words, saith the LORD, which I sent unto them by my servants the prophets, rising up early and sending them; but you would not hear, saith the LORD. Hear ye therefore the word of the LORD, all ye of the captivity, whom I have sent from Jerusalem to Babylon: Thus saith the LORD of hosts, the God of Israel, of Ahab ( Jeremiah 29:18-21 )

And God is speaking of Ahab.

the son of Kolaiah, and of Zedekiah ( Jeremiah 29:21 )

Now who these two guys are, we don't know. They're not mentioned any place else in scripture, but they were a couple of the false prophets. They were prophesying lies in the name of the Lord. So God speaks out against Ahab and Zedekiah, whoever they may be. Not the Ahab the king; nor Zedekiah the prophet of the future, but these are just two guys.

Behold, I will deliver them into the hand of Nebuchadnezzar the king of Babylon; and he shall slay them before your eyes ( Jeremiah 29:21 );

These two false prophets.

And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The LORD make thee like Zedekiah and like Ahab ( Jeremiah 29:22 ),

So you want to curse somebody, you'll say, "The Lord make you like Ahab."

whom [he said, Nebuchadnezzar] burned in the fire ( Jeremiah 29:22 );

So Nebuchadnezzar evidently had a... the burning fiery furnace was his way of publicly getting rid of those who would rebel against him. And it is interesting that here in Jeremiah there's a reference to his old burning fiery furnace. It consumed Ahab and Zedekiah, but it could not consume Shadrach, Meshach and Abednego. And so here is another reference to that old burning fiery furnace. "Whom he burned, he roasted in the fire." So you want to really curse someone, "Well, the Lord make you like Zedekiah, you know. May He roast you with fire." And it became a curse, the way people cursed someone else. It's interesting they don't have curse words in Hebrew. If the Hebrews want to curse, they have to use English. Isn't that interesting? They don't have any swear words in Hebrew. We were told that and we were sort of surprised by that.

We went to the Hadassah Hospital on Mount Scopus one night. And we were standing there in the room and there was this Jewish doctor there and he was cursing in English. And I turned to Kay and I said, "Hey, I guess it's true. They don't have any swear words in Hebrew; he has to use English." And he looked up and he was quite embarrassed, you know. But they don't have any swear words in Hebrew, which I think is rather beautiful. And so they have to use English to swear. Or some other language, but they can't swear in Hebrew. They just don't have it. But they could say, "The Lord make you like Zedekiah," and that's about the worst thing you can say to a guy. "God roast you with fire."

Because they have committed villainy in Israel, and have committed adultery with their neighbors' wives ( Jeremiah 29:23 ),

So here he's telling the sins of these two guys.

and have spoken lying words in my name ( Jeremiah 29:23 ),

God's just revealing the cause against these guys. They're villainous, they're adulterers, and they're speaking lies in God's name.

which I have not commanded them; even I know, and am a witness, saith the LORD ( Jeremiah 29:23 ).

Wow, that's heavy duty. God says, "Hey, I'm witnessing. I know. I know what they're doing." Jesus said over and over to the churches, "I know thy works. I know what's going on." When God starts bearing witness against you, you're in big trouble.

Thus shalt thou also speak to Shemaiah the Nehelamite, saying, Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying, The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man that is mad, and makes himself a prophet, that thou shouldest put him in prison, and in the stocks ( Jeremiah 29:24-26 ).

Now when they got this letter in Babylon, then this guy sent back a letter to the priests and he said, "You ought to put Jeremiah in prison. Put him in the stocks."

Why have you not reproved Jeremiah of Anathoth, which makes himself a prophet to you? For he sent to us in Babylon, saying, This captivity is going to be a long time: build houses, and dwell in them; and plant gardens, and eat the fruit of them. And Zephaniah the priest read this letter in the ears of Jeremiah the prophet. Then came the word of the LORD to Jeremiah, saying, Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah ( Jeremiah 29:27-31 )

The guy who wrote this letter.

Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie: 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 ( Jeremiah 29:31-32 ).

So Shemaiah and all of his children are going to be wiped out. He won't have any progeny following him.

"

Dr. Constable's Expository Notes

Jeremiah’s letter to Shemaiah in Babylon 29:24-28

Jeremiah wrote another letter, this time in response to a letter that the false prophet Shemaiah in Babylon wrote to Zephaniah the priest and the Judahites still in Jerusalem. Jeremiah quoted Shemaiah’s letter, and it fills most of this section (Jeremiah 29:26-28). Shemaiah’s letter was a response to Jeremiah’s first letter to the exiles (Jeremiah 29:1-23).

Dr. Constable's Expository Notes

This man had sent letters in his own name, not in Yahweh’s name, to Zephaniah ben Maaseiah the priest, the other priests, and the people in Jerusalem. He had told them that the Lord wanted Zephaniah to be the priest in charge of order in the temple instead of Jehoiada, the authorized priest. [Note: Zephaniah ben Maaseiah consulted Jeremiah twice for King Zedekiah (Jeremiah 21:1; Jeremiah 37:3). He was then or later became the priest who was second in command in the temple (Jeremiah 52:24). He went into captivity in 586 B.C. and suffered execution in Babylon (Jeremiah 52:24-27; 2 Kings 25:18-21). Jehoiada had evidently replaced Pashhur, who may have been taken to Babylon as an exile (cf. Jeremiah 20:1-6).] Zephaniah was to put any "mad man" who prophesied in the Lord’s name in the stocks and his neck in an iron collar (cf. Jeremiah 20:1-3). The Hebrew word translated "iron collar" occurs only here in the Old Testament. Its meaning is somewhat obscure, though it probably describes some type of restraining device.

"The irony is that Zephaniah would, according to Deuteronomy 28:34, become a madman himself when he witnessed the judgment coming upon Jerusalem." [Note: Scalise, p. 79.]

Gill's Exposition of the Whole Bible

The Lord hath made thee priest in the stead of Jehoiada the priest,.... The same with Seraiah, who might have more names than one, and Jehoiada be one of them, who either was removed, or carried captive; and this Zephaniah, his sagan of deputy, succeeded him. Some think he refers to the famous Jehoiada in the times of Joash, a great reformer; and that this man was another such an one for his zeal, or at least ought to be, which he would have him exert against Jeremiah; but the former seems most probable:

that ye should be officers in the house of the Lord; or "visitors", or "overseers" i there; that is, Zephaniah, and the rest of the priests; or that he should see to it, that there were proper officers set there, to take care of it, and suffer none to come in and prophesy there, to the hurt of the people, as he would insinuate:

for every man [that is] mad, and maketh himself a prophet; or, "against every man" k; to prevent all enthusiastic persons, and such as are troubled with a frenzy in their brain, and set up themselves for prophets, from speaking in the name of the Lord; so the true prophets of old, and the apostles of Christ, and faithful ministers of the word, have always been represented as beside themselves, and as taking upon them an office that did not belong to them; and therefore should be restrained and persecuted by the higher powers:

that thou shouldest put him in prison, and in the stocks; the former of these words, according to the Hebrew, signifies an engine or instrument, in which the neck was put, like our pillory; and the latter an iron instrument for the hands, a manacle, or handcuff, as Kimchi; see Jeremiah 20:2; though this rather better agrees with the pillory, being a strait narrow place, in which the hands, feet, and neck, were put l.

i פקידים "inspectores", Cocceius, Gataker. k לכל איש "adversus omnem virum", Calvin; "contra omnem virum", Schmidt. l Vid. Hottinger. Smegma Orientale, l. 1. c. 7. p. 190.

Henry's Complete Commentary on the Bible

      24 Thus shalt thou also speak to Shemaiah the Nehelamite, saying,   25 Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,   26 The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.   27 Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?   28 For therefore he sent unto us in Babylon, saying, This captivity is long: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them.   29 And Zephaniah the priest read this letter in the ears of Jeremiah the prophet.   30 Then came the word of the LORD unto Jeremiah, saying,   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:   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.

      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, Jeremiah 20:1; Jeremiah 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 (Jeremiah 29:26; Jeremiah 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, Isaiah 66:6; John 16:2. Or, rather, it was some other Jehoiada, his immediate predecessor in this office, who perhaps was carried to Babylon among the priests, Jeremiah 29:1; Jeremiah 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 (Jeremiah 29:28; Jeremiah 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, Jeremiah 14:3; Jeremiah 14:3. 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 (Jeremiah 29:26; Jeremiah 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 (Jeremiah 29:27; Jeremiah 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 (Zechariah 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,2 Chronicles 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 (Proverbs 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 (Jeremiah 29:29; Jeremiah 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,Jeremiah 21:1; Jeremiah 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, Jeremiah 29:31; Jeremiah 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, Jeremiah 28:16; Jeremiah 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, Jeremiah 17:11; Jeremiah 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 Amos 7:16; Amos 7:17.