(26) The Lord hath made thee priest in the stead of Jehoiada . . .--The priest so named had apparently been deposed, as not favouring the stringent policy of the party of revolt. As Sagan, it was probably his special duty to maintain order in the Temple, and punish pretenders to the gift of prophecy, and the letter reproaches him for his lukewarm timidity in discharging that duty. In the word "mad," as in 2 Kings 9:11, Hosea 9:7, we have the habitual term of scorn applied to such pretenders. On the punishment of the stocks, see Note on Jeremiah 20:2. The word translated "prison" is probably another form of punishment like that of the stocks.
Verse 26. - In the stead of Jehoiada the priest. Some (Grotius, Hitzig, Graf) think that this Jehoiada was the famous high priest of that name, who is said to have "appointed officers over the house of the Lord" (2 Kings 11:18; 2 Chronicles 23:18). It is true that Zephaniah was not literally the successor of Jehoiada, but he was so in the same metaphorical sense in which the scribes are said by our Lord to "sit in Moses' seat" (Matthew 23:2). It is safer, however, to suppose that another Jehoiada is meant, of whom we have no further information. It is not said that either Jehoiada or Zephaniah was high priest, and as the special object of the elevation of the latter is said to be the supervision of the temple police, it is more probable that Jehoiada and he were successively "second priests," or, to use a phrase which seems to be synonymous, "deputy governors in the house of the Lord" (Jeremiah 20:1). The passage may thus without violence be harmonized with Jeremiah 52:24; 2 Kings 25:18, where Seraiah is called "the chief priest" and Zephaniah "the second priest." It is possible that Jehoiada 'had been favorable to the better class of prophets. In this case there will be a delicate hint to Zephaniah that God had his own purpose in promoting him to honor, viz. that unruly prophets like Jeremiah might be held in with a tighter hand (Ewald). That ye should be officers; rather, that there should be officers. Zephaniah himself was an "officer" or "deputy" (see above); but he was also "chief in the house of the Lord," and had the appointment of inferior "officers," whose duty it was to preserve order in the temple. To understand the following words, we must remember that the outer court of the temple was a favorite place for prophetic teaching (comp. Jeremiah 7:2; Jeremiah 26:2). For every man that is mad, and maketh himself a prophet; i.e. to keep an eye upon "madmen" and prophetizers. The term "mad" is used in a disparaging sense (as 2 Kings 9:11; comp. Hosea 9:7), with regard to the apparently senseless behavior of those who were overpowered by the spirit of prophecy. In earlier times, no doubt, the phenomena of prophecy were more violently opposed to everyday life than in Jeremiah's time; but such symbolic acts as appearing in public with a yoke upon his neck would at least excuse the application of the epithet even to Jeremiah. It is more than probable, however, that it was not so much the abnormal actions as the contents of Jeremiah's prophecies which stirred up such vehement opposition; observe how in the next verse only the sound of these descriptive nouns is retained ("which maketh himself a prophet"). It was the making prophecy a reality which disturbed the men of routine, and Shemaiah well knew this when he made this appeal to Zephaniah. There was no harm in being nominally a "prophet," but to "make," or rather, "show one's self as a prophet," to be an energetic prophet, a prophetizer (if the word may be invented), - this was wormwood to those who cried, "Peace, peace," when there was no peace. In prison, and in the stocks; rather, in the stocks (see on Jeremiah 20:2) and in the collar. The meaning seems to be that Jeremiah was subjected to both forms of punishment at once.
29:20-32 Jeremiah foretells judgments upon the false prophets, who deceived the Jews in Babylon. Lying was bad; lying to the people of the Lord, to delude them into a false hope, was worse; but pretending to rest their own lies upon the God of truth, was worst of all. They flattered others in their sins, because they could not reprove them without condemning themselves. The most secret sins are known to God; and there is a day coming when he will bring to light all the hidden works of darkness. Shemaiah urges the priests to persecute Jeremiah. Their hearts are wretchedly hardened who justify doing mischief by having power to do it. They were in a miserable thraldom for mocking the messengers of the Lord, and misusing his prophets; yet in their distress they trespass still more against the Lord. Afflictions will not of themselves cure men of their sins, unless the grace of God works with them. Those who slight the blessings, deserve to lose the benefit of God's word, like Shemaiah. The accusations against many active Christians in all ages, amount to no more than this, that they earnestly counsel men to attend to their true interest and duties, and to wait for the performance of God's promises in his appointed way.
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) "inspectores", Cocceius, Gataker. (k) "adversus omnem virum", Calvin; "contra omnem virum", Schmidt. (l) Vid. Hottinger. Smegma Orientale, l. 1. c. 7. p. 190.
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) "inspectores", Cocceius, Gataker. (k) "adversus omnem virum", Calvin; "contra omnem virum", Schmidt. (l) Vid. Hottinger. Smegma Orientale, l. 1. c. 7. p. 190.