John Calvin Commentary Jeremiah 29:30-32

"Then came the word of Jehovah unto Jeremiah, saying, Send to all them of the captivity, saying, Thus saith Jehovah concerning Shemaiah the Nehelamite: Because that Shemaiah hath prophesied unto you, and I sent him not, and he hath caused you to trust in a lie; therefore thus saith Jehovah, 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 unto my people, saith Jehovah, because he hath spoken rebellion against Jehovah." — Jeremiah 29:30-32 (ASV)

Jeremiah distinctly declares that this impostor would not escape unpunished, because he had dared to falsely use the name of God and openly opposed Jeremiah. Here, then, the Prophet does not speak at length, but instead simply declares by the power of the Spirit what would happen. 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 behaving very arrogantly and did not hesitate 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 pronounces this punishment on Shemaiah: that no one of his seed would remain alive, but that he would die childless. Then he excludes him from enjoying the benefit which the Lord had determined to bestow on His people. Shemaiah wished to return to his own country after two years; Jeremiah commanded the people to patiently endure their exile until the end of seventy years, which was the time of their deliverance. Since, then, Shemaiah despised the lawful time, he was deprived of the favor of seeing that event.

Then the reason is added: 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 in itself is worthy of a heavy punishment; but when it was destructive to God’s people, it became even more heinous, and therefore worthy of a double punishment.

Now we see that Jeremiah considered Shemaiah's condemnation of him as nothing, for he retained his own dignity. Though the impostor attempted to undermine his authority, yet the Prophet speaks as though he were wholly unstained and not hurt or affected by any slander.

All faithful teachers ought to possess this same greatness of mind, so that they look down, as from a high position, on all deceivers, their empty talk, and curses, and continue on their course, however insolently those who despise God may rise up against them and attack and overwhelm them with reproaches. Let all those who seek to serve God and His Church follow this example of the Prophet, so that they may not be discouraged when they find that they have to contend with dishonest men.

But Jeremiah is commanded to write to all the captives, for Shemaiah was not worthy of being rebuked; instead, God was concerned for the public safety of the exiles and reminded them of what would happen. It is indeed probable that this prophecy bore no fruit until the event itself showed that Jeremiah had not prophesied this way without reason. Until, then, Shemaiah died, and died without any successor, the people disregarded what had been predicted. But at last they were forced to acknowledge that Jeremiah had not spoken his own thoughts, but had been given a message from God, for God truly fulfilled what He had predicted through the mouth of His Prophet.

The two reasons why God resolved to punish Shemaiah follow. The first is that he had seized the prophetic office without a call. From this we conclude, according to what has already been shown, that this office, which had been instituted by God, was perverted when anyone intruded into it without a commission.

Let us then understand that no one ought to be considered a legitimate teacher unless he can truly show that he has been called from above. I have stated in several places that two things belonged to a call; the inward call was the primary 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 unless he is also called by the votes of men. But as I have spoken on this subject more extensively in the twenty-third chapter, I only refer to it briefly now.

Regarding the present passage, in which God condemns Shemaiah for having thrust himself in without being called, what is meant is that he brought forward his own dreams, having been given no commission, for the prophetic office was then special. Therefore, Shemaiah is rejected here as an impostor because he had only brought forward prophecies suggested by his own mind, which he nevertheless falsely claimed were from God. And it was a most atrocious crime, as it was sacrilege to abuse the name of God, as Shemaiah did.

But the Prophet further sets forth the atrocity of his sin by saying that his prophecies were destructive and fatal to the people. From this we conclude how concerned God was for the safety of His people, in thus avenging the falsehoods that were calculated to lead them to ruin. And Jeremiah shows that Shemaiah’s teaching was ruinous because he intoxicated 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 until the end of the seventy years.

But we may deduce a useful doctrine from this passage: that nothing is more destructive in a Church than for people 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. Since, then, the salvation of humanity 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 one other than the only true God, and reject all those inventions which may lead us away from Him, even in the slightest 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 prevented 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 or to his descendants, but his punishment ought to have benefited the miserable exiles so as to lead them to repentance, however late that might have been. This is the meaning of the passage.