Exegetical and Hermeneutical Commentary of Jeremiah 29:26
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.
26. This and the two following verses give us the words of Shemaiah’s letter to Zephaniah, as quoted in Jeremiah’s reply.
thee ] Zephaniah.
in the stead of Jehoiada ] See on Jer 20:1. The title “officers” here is the same in the original as the one given there to Pashhur. It is possible that the reference may be to the high-priest in the days of Joash (2Ki 9:4 ff.), who “appointed officers over the house of the Lord” ( Jer 29:18). It is best here, however, with LXX, Targ. and other authorities to read “to be an officer.”
that is mad ] Madness was looked on in the East as a sort of gift of prophecy perverted. Cp. “mad” (same Heb.) in 2Ki 9:11; Hos 9:7.
the stocks ] See on ch. Jer 20:2.
shackles ] mg. rightly, the collar. The word is found here only in the Heb., but a cognate Arabic word indicates that it is an iron band fastened round the neck.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 26. For every man that is mad, and maketh himself a prophet] Mad, 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 2Kg 9:11; Ho 9:7.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Priest, that is, high priest, as some have thought; but it appears from 2Ki 25:18, that Seraiah was at this time the high priest, and this Zephaniah was the second priest, as he is there styled, as also Jer 52:24; nor must any think that the Jehoiada here meant was the immediate predecessor of Zephaniah, for besides that Jehoiada was high priest, which Zephaniah never was, there were near two hundred years betwixt the death of Jehoiada and this time; in the stead therefore here signifieth, that thou shouldst be like the good high priest Jehoiada; unless some other Jehoiada was meant, who was turned out, and this Zephaniah put in his room.
That ye should be officers in the house of the Lord, for every man that is mad; that thou mightest have a care of religion, and particularly take care of persons who being mad or phrenetic make themselves prophets. The priests had a power to restrain such persons by imprisoning them, or putting them in the stocks, by which most agree a particular punishment is expressed, but for the nature and way of it is not determined. Those who in so uncertain a thing have a mind to read what hath been said, may find it both in Mr. Pools Synopsis Criticorum, and the English Annotations upon this verse, but the learned author of them reciting what authors have said, concludes it at last not with any certainty to be determined.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. thee . . . in the stead ofJehoiadaZephaniah’s promotion as second priest, owing toJehoiada’s being then in exile, was unexpected. Shemaiah thus accuseshim of ingratitude towards God, who had so highly exalted him beforehis regular time.
ye should be officers . . .for every manYe should, as bearing rule in the temple (see onJer 20:1), apprehend everyfalse prophet like Jeremiah.
madInspired prophetswere often so called by the ungodly (2Ki 9:11;Act 26:24; Act 2:13;Act 2:15; Act 2:17;Act 2:18). Jeremiah is in this atype of Christ, against whom the same charge was brought (Joh10:20).
prisonrather, “thestocks” (see on Jer 20:2).
stocksfrom a root, “toconfine”; hence rather, “a narrow dungeon.” Accordingto Deu 17:8; Deu 17:9,the priest was judge in such cases, but had no right to put into thestocks; this right he had assumed to himself in the troubled state ofthe times.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on 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 Jer 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.
Fuente: John Gill’s Exposition of the Entire 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. (2Kg 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, (Deu 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 Jer 52:24. He was probably the ruler or governor of the Temple, as Pashur was, Jer 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, 2Kg 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 Exo 14:3, in the sense of confining, shutting up. The noun, therefore, may well designate a prison. — Ed.
Fuente: Calvin’s Complete Commentary
(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 2Ki. 9:11, Hos. 9:7, we have the habitual term of scorn applied to such pretenders. On the punishment of the stocks, see Note on Jer. 20:2. The word translated prison is probably another form of punishment like that of the stocks.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. The Lord hath made thee priest An adroit appeal to his fanatical zeal. Jeremiah charges his failure to punish him as ingratitude to God.
Officers Literally, overseers, men in charge; the police force of the temple.
Prison, and in the stocks As Pashur had already done to Jeremiah. Jer 20:2.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jer 29:26. The Lord hath made thee priest Shemaiah directs the words of his letter to Zephaniah, as being segan, or next in order to the high priest; and tells him that God had appointed him to supply the place of the high priest, who was probably absent at that time. His name was either Azariah or Seraiah his son, but called Jehoiada from the remarkable zeal and courage of that pontiff. The Roman law condemned those to be scourged who pretended to be prophets, and boasted of inspiration, Qui se Deo plenos simularent; upon which principle they frequently scourged and punished the first Christians. See Calmet and Paulin. lib. 5: tit. 21: De Vaticinio.
REFLECTIONS.1st, We have here the letter of Jeremiah to the captives in Babylon, written by divine authority. It is directed to the prophets, priests, and people carried away captive by Nebuchadnezzar, after Jeconiah had surrendered himself, whose case seemed most peculiarly miserable; and perhaps they envied their brethren who were left; though their own lot, if they knew how to improve it, was far more desirable. The letter was sent by Zedekiah’s messengers, who went with the tribute, or to cultivate the friendship of the king of Babylon; and the contents of it were designed to encourage their hopes in God; to comfort them under their afflictions; to exhort them patiently to wait God’s appointed time, and to prevent their being deluded by false prophets to expect a deliverance sooner than the expiration of the seventy years.
1. He addresses them in God’s name, and by his authority, Thus saith the Lord of Hosts, able to save to the uttermost, and the God of Israel, who still acknowledged his relation to them, and had not cast them from his regard, though he had cast them out of their land: thus, though perplexed, they must not be in despair. I have caused you to be carried away from Jerusalem unto Babylon, God’s hand was in it; without which no human power could have prevailed against them. Note; The consideration from whose hand all our sufferings come, should silence every murmuring thought.
2. He encourages them to sit down content in their present state, to wait patiently God’s time of deliverance; and in the meanwhile settle themselves as comfortably as might be; to build and plant, and marry, that they might not be diminished either in wealth or numbers, when they should return again unto their own land; and intimates, that God would give them a peaceable abode, and comfortable enjoyment of their possessions, even in the land of their captivity. Note; Wherever we are cast by God’s providence, or into whatever state of affliction, it is our wisdom, not only to submit, but make the best of our situation, and live in hopes of better days.
3. He exhorts them to be peaceable under the government of the king of Babylon, though a heathen, and an enemy to God; to shew all good fidelity; and, so far from plotting against the state in order to recover their liberty, to seek the prosperity of the country in which they were captives, and pray to God to preserve and increase it, for in the peace thereof should they have peace. It was their interest to do so; seeing that in every calamity of that land they would be involved, and in the prosperity of it find their advantage. Note; If we must submit to the power of oppressors, and pray for the peace of the land of our captivity, how much more are we bound to be loyal subjects under the mildest government, and in this our land of liberty to seek and pray for the peace thereof!
2nd, To engage them to patient waiting upon God,
1. He warns them to pay no regard to the false prophets, who promised them a speedy return to their own land, and thereby discouraged them from settling in Babylon. Their dreams were the fancies of their own imagination, and never to be encouraged or listened to; since, though they used the name of God, they lied, and never had a revelation from him. Note; When people love to be deceived, they will readily find flatterers to their ruin.
2. He assures them, that, though their prophets were false, God’s promises would be found true, and accomplished in due season. When the seventy years were ended, his purposes concerning them were all gracious, yea, even their captivity was designed for their good, chap. Jer 24:5 and the expected end should assuredly come; only let them with patience wait for it, and in earnest prayer and supplication seek the fulfilment of the divine promises; searching after God with all their heart, in fervency and simplicity, and then he will assuredly be found of them in mercy, and turn their captivity into a blessed restoration unto their own land. Note; (1.) They who trust in the promises of God shall never be disappointed. (2.) God’s promises should excite, not supersede, our prayers. (3.) They who search for God with all their heart are sure to find him near to hear and answer them.
3rdly, Though there were some gracious souls among the captives, yet were there many who paid no regard to the words of Jeremiah, but hearkened to the false prophets, and received them as sent from God; and boasted that they needed not look to Judaea for advice, when they had prophets of their own in Babylon, on whom they might depend. To these therefore the prophet addresses himself.
1. He warns them of the falsehood of the declarations of their prophets. They flattered the people with a speedy return to Judea; whereas, so far from it, the residue of those who were left in Jerusalem were doomed to the most grievous devastations by famine, pestilence, and the sword; and the few who survived should be scattered into all kingdoms! and made the objects of derision, scorn, and detestation in every place, like vile figs unfit to be eaten, and cast as refuse on the dunghill; and this because of their impenitence and rejection of the repeated and earnest warnings which God, by his prophets, had vouchsafed them, as had been threatened before, chap. 24: Note; (1.) They who flatter sinners with hopes contrary to God’s word are infallibly false prophets. (2.) When men make themselves vile by their sins, God, in just judgment, will make them viler in their sufferings.
2. He denounces judgment on two of the false prophets, Ahab and Zedekiah; whose abominable lives, as well as atrocious lies, called for vengeance. They were horrible adulterers, and yet dared to take God’s name in their lips, and pretend that he had sent them, when they knew that he never commanded them, and, under the cloak of profound hypocrisy, practised every villainy. But, though men might not discover their wickedness, God saw, and will recompense them according to their deeds. Detected, probably, in some seditious practices, the king of Babylon would seize them, and burn them alive before the eyes of the people for a terror to others: a catastrophe so dreadful, that when any would with the heaviest curse on their enemies, they should not be able to conceive a worse imprecation, than the Lord make thee like Zedekiah, and like Ahab, whom the king of Babylon roasted in the fire. Note; (1.) They who live in the practice of lewdness and adultery, and the like villainy themselves, must needs belie their pretentious to a mission from God, and will have no boldness to rebuke the like practices in others. (2.) Secretly as men’s sins may be committed, the day is near when no darkness or shadow of death shall hide the workers of iniquity. (3.) Though wicked prophets and wicked men may escape the judgments of God in this life, there is a fire kindled for them where they must burn eternally, and none shall quench it.
4thly, Whatever effect Jeremiah’s letter had upon the people, we are not to wonder if the false prophets, whose sins he so faithfully rebuked, were exasperated. We have,
1. The endeavours used by one of them to get Jeremiah severely punished. His name is Shemaiah the Nehelamite, or the dreamer; one of those lying prophets who deceived the people, and who, in revenge for the reproofs contained in Jeremiah’s letter, by the return of the messengers probably who had brought it, he writes in his own name, without consulting his brethren, to the people in general, and to Zephaniah in particular, who seems to have been in some chief station in the temple, well knowing that the church rulers bore no good will to the reforming prophets. He suggests to him the necessity of exerting the authority with which he was invested: The Lord hath made thee priest in the stead of Jehoiada the priest. Either he would insinuate, that he was, in zeal for God’s glory, such another; or rather Jehoiada might be another name of Seraiah the high-priest, whose segan or deputy he might be, or in some other chief office in the temple, see chap. Jer 52:24. He therefore, with the priests his brethren, should take cognizance of every enthusiastic fellow, that is mad, and maketh himself a prophet. Such ill names do God’s faithful ministers often bear, and to such insolent reproaches are they exposed, as if intruders into the sacred service, disturbed in mind, or under diabolical possession: That thou shouldest put him in prison, and in the stocks; both to expose and punish such delinquents, of which number he affirms Jeremiah to be, and blames Zephaniah for not proceeding against him as a false prophet; the proof of which he supposes would be no longer doubted, when he repeated but one line of Jeremiah’s letter, that this captivity is long, and that, instead of hoping for a speedy restoration, the captives should settle themselves peaceably in Babylon. Note; (1.) They who will be faithful to men’s souls, must expect often to be treated as deceivers or madmen. (2.) Church power has been often employed in tormenting her best friends. (3.) The accusations generally brought against the ministers of zeal are by their adversaries looked upon as carrying evidence incontestable of their enthusiasm and delusion; yet when their words and preaching are calmly considered and examined, they contain nothing but the true sayings of God.
2. Shemaiah’s doom is read. Zephaniah the priest read this letter in the ears of Jeremiah; either privately, out of kindness, to warn him of his enemies (for when known they are more easily guarded against); or, to acquaint him with the charge, before he proceeded to judgment upon the case. And God gives Jeremiah an answer, which he is commanded to send to all those of the captivity, that they might be warned against the impostor, and mark his punishment for daring to pretend a divine mission, and teaching rebellion against the Lord, by dissuading the people from paying regard to his prophets. Shemaiah shall not only perish himself, but his family be utterly cut off, his name be buried in oblivion, and none of his race ever see or taste of the goodness that God hath still in store for his people. Note; None perish under such aggravated guilt as those false teachers, at whose hands God will require the souls which they have deceived and flattered to their ruin.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jer 29:26 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.
Ver. 26. The Lord hath made thee priest instead of Jehoiada the priest. ] That heroic reformer in the days of Joash 2Ki 11:4 ; 2Ki 11:17 Therefore, as he did by Mattan the Baalite, so do thou by Jeremiah the Anathothite. But neither was Zephaniah a Jehoiada, nor Jeremiah a Mattan. Shemaiah himself was more like a Baalite, and better deserved that punishment which shortly after also befell him, as was foretold. Jer 29:32 A hot spirited man he was, and a firebrand, being therefore the more dangerous. He also seemed to himself to be so much the more holy, by how much the prophet whom he set against was more famous for his holiness.
For every one that is mad.
That thou shouldest put him in prison.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
mad. Compare Joh 2:20; Joh 10:20, Joh 10:39. See App-85.
maketh himself a prophet. Compare Mat 21:11. Joh 8:53. See App-85.
Fuente: Companion Bible Notes, Appendices and Graphics
officers: Jer 20:1, Jer 20:2, 2Ki 11:15, 2Ki 11:18, Act 4:1, Act 5:24
for every: 2Ki 9:11, Hos 9:7, Mar 3:21, Joh 10:20, Act 26:11, Act 26:24, 2Co 5:13-15
and maketh: Jer 29:27, Deu 13:1-5, Zec 13:3-6, Mat 21:23, Joh 8:53, Joh 10:33
that thou: Jer 20:1, Jer 20:2, Jer 38:6, Jer 38:28, 2Ch 16:10, 2Ch 18:26, Act 5:18, Act 16:24, 2Co 11:33, Rev 2:10
Reciprocal: 1Sa 18:10 – and he prophesied 1Ki 22:24 – Which way 1Ki 22:27 – Put this fellow 2Ch 18:23 – Which way 2Ch 25:16 – forbear 2Ch 35:8 – rulers Isa 59:15 – maketh himself a prey Jer 20:7 – I am Amo 7:10 – the priest Mat 11:18 – He Mar 12:3 – they Luk 20:10 – beat Act 26:12 – with Heb 11:36 – bonds
Fuente: The Treasury of Scripture Knowledge
29:26 The LORD hath made thee priest in the stead of {o} 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.
(o) Shemaiah the false prophet flatters Zephaniah the chief priest as though God had given him the spirit and zeal of Jehoiada to punish whoever trespassed against the word of God, of that he would have made Jeremiah one, calling him a raver and a false prophet.