Exegetical and Hermeneutical Commentary of Jeremiah 28:1
And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, [and] in the fifth month, [that] Hananiah the son of Azur the prophet, which [was] of Gibeon, spoke unto me in the house of the LORD, in the presence of the priests and of all the people, saying,
1. in the beginning, etc.] See on Jer 27:1. If, as seems likely, the utterance of Hananiah which follows was on the same day on which Jeremiah appeared in public, wearing a yoke on his neck (Jer 27:2), and that the messengers from abroad ( ib. 3) had not yet departed, we can realise the effect which Hananiah’s words of direct contradiction to Jeremiah’s forecast ( ib. 16) would produce.
Hananiah ] one of the prophets of the national party, whose unauthorized predictions of peace and safety were among the severest trials to which Jeremiah had to submit. For the relation of the false to the true prophets see Intr. pp. xxxii. f.; Jer 23:9, Jer 29:8-9; Jer 29:31-32. Cp. Ezekiel 13.
Gibeon ] El Jib, about five miles N.W. of Jerusalem. It was one of the cities of the priests (Jos 21:17).
Fuente: The Cambridge Bible for Schools and Colleges
In the beginning … Zedekiah – Probably a gloss put into the margin to explain the same year, from where it has crept into the text.
Gibeon – A city of priests Jos 21:17. Hananiah was probably a priest as well as a prophet. He chose either a Sabbath or a new moon, that he might confront Jeremiah not only in the presence of the priests, but also of all the people. He used Jer 28:2 the solemn formula which claims direct inspiration.
Fuente: Albert Barnes’ Notes on the Bible
CHAPTER XXVIII
One of those pretended prophets spoken of on the preceding
chapter, having contrasted and opposed Jeremiah, receives an
awful declaration that, as a proof to the people of his having
spoken without commission, he should die in the then current
year; which accordingly came to pass its the seventh month,
1-17.
NOTES ON CHAP. XXVIII
Verse 1. And it came to pass the same year – the fifth month] Which commenced with the first new moon of August, according to our calendar. This verse gives the precise date of the prophecy in the preceding chapter; and proves that Zedekiah, not Jehoiakim, is the name that should be read in the first verse of that chapter.
Hananiah the son of Azur the prophet] One who called himself a prophet; who pretended to be in commerce with the Lord, and to receive revelations from him. He was probably a priest; for he was of Gibeon, a sacerdotal city in the tribe of Benjamin.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Here is a great appearing difficulty, viz. how the fourth year could be called
the beginning of Zedekiahs reign, who reigned in all but eleven years, which if they be divided into three parts, the fourth year can hardly be in any propriety called the beginning of his reign. Many things are said to untie this knot, which by such as are curious may be read both in the English Annotations and in Mr. Pools Synopsis, I shall only repeat what seemed to both them, and seemeth also to me, the best solution. Though it be said in the fourth year, yet it is not said, in the fourth year of Zedekiahs reign; they therefore think, that the fourth year of the sabbatical course is here intended. The Jews had a kind of jubilee every seventh year, it was a year when the land was to rest, and not be tilled, Lev 25:1-4, and in that year they were to release their debtors and servants, Deu 15:1; which notion of this fourth year is very probable, if the year wherein the city was besieged was a sabbatical year, or year of rest. For if Zedekiahs first year were the fourth of the seven that made the sabbatical circle, his third year was another sabbatical year, and his tenth another, presently after which the city was taken.
Of this
Hananiah we read no more in Scripture; it is probable from the place where he lived, which was one of the cities of the priests, that he was a priest, but no more than a pretended prophet. He comes to Jeremiah in the temple, where he was wont to deliver his prophecies, to confront him in the presence both of the priests and the people, saying,
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. in the beginning of the reign ofZedekiahThe Jews often divided any period into two halves, thebeginning and the end. As Zedekiah reigned eleven years,the fourth year would be called the beginning of his reign,especially as during the first three years affairs were in such adisturbed state that he had little power or dignity, being atributary; but in the fourth year he became strong in power.
HananiahAnother ofthis name was one of the three godly youths who bravedNebuchadnezzar’s wrath in the fear of God (Dan 1:6;Dan 1:7; Dan 3:12).Probably a near relation, for Azariah is associated with him;as Azur with the Hananiah here. The godly and ungodly areoften in the same family (Eze18:14-20).
Gibeonone of thecities of the priests, to which order he must have belonged.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass the same year,…. That the prophet was bid to make yokes and bonds, and send them to the neighbouring kings, whose ambassadors were in Zedekiah’s court; and when he spoke the things related in the preceding chapter to Zedekiah, the priests, and people:
in the beginning the reign of Zedekiah king of Judah; perhaps in the first year of his reign:
in the fourth year, [and] in the fifth month; not in the fourth year of Zedekiah’s reign, though the Septuagint and A table versions so render it; since his reign was but eleven years in all, and therefore the fourth could not be called with so much propriety the beginning of his reign: though, according to Jarchi, it was the fourth of Zedekiah’s reign, the same year in which he paid a visit to the king of Babylon,
Jer 51:59; and was not only confirmed in his kingdom by him, but, according to the same writer, had it enlarged, and was made king over five neighbouring kings; and so this, though the fourth of his reign over Judah, was the first of his enlarged dominions: but rather this was the fourth year of the sabbatical year, or the fourth after the seventh year’s rest of the land, as Kimchi observes; which was the first of Zedekiah’s reign, who reigned eleven years, and the temple was destroyed at the end of a sabbatical year; in which he is followed by many, though there is nothing in the text or context that directs to it. Some divide Zedekiah’s reign into three parts, the beginning, and middle, and end; and so what was done within the first four years of his reign might be said to be in the beginning of it. Others think that here are two distinct dates; that the former respects the things in the preceding chapter, which were in the beginning of his reign; and the latter that affair of Hananiah, which was in the fourth year of it. But Noldius m, after Glassius n, gets clear of the difficulties of this text, by rendering the words, “and it was from that year, the beginning of the reign of Zedekiah king of Judah, unto the fourth year of his reign”; that is, the prophet went on for the space of four years, signifying the will of the Lord by words and types; when in the fifth month of the fourth year, which was the month of Ab, answering to part of our July and of August,
Hananiah the son of Azur the prophet; the false prophet, as the Targum, Septuagint, Syriac, and Arabic versions call him,
which [was] of Gibeon; a city of the priests; so might be a priest, though not the high priest, as some have thought:
spake unto me in the house of the Lord, in the presence of the priests,
and of all the people; he came to the temple, where Jeremiah was, to confront him; and he addressed himself to him, the priests and all the people being present, who were come thither to minister and worship:
saying; as follows:
m Concord. Ebr. Partic. p. 143. No. 677. n Philolog. Sacr. l. 4. p. 625.
Fuente: John Gill’s Exposition of the Entire Bible
Against the False Prophet Hananiah. – Jer 28:1-4. This man’s prophecy. At the same time, namely in the fourth year of Zedekiah (cf. rem. on Jer 27:1. The Chet. is supported by Jer 46:2 and Jer 51:59; the Keri is an unnecessary alteration), in the fifth month, spake Hananiah the son of Azur, – a prophet not otherwise known, belonging to Gibeon, a city of the priests (Jos 21:17; now Jib, a large village two hours north-west of Jerusalem; see on Jos 9:3), possibly therefore himself a priest – in the house of the Lord, in the presence of the priests and people assembled there, saying: Jer 28:2. “Thus hath Jahveh of hosts, the God of Israel, said: I break the yoke of the king of Babylon. Jer 28:3. Within two years I bring again into this place the vessels of the house of Jahveh, which Nebuchadnezzar the king of Babylon took away from this place and carried them to Babylon. Jer 28:4. And Jechoniah, the son of Jehoiakim the king of Judah, and all the captives of Judah that went into Babylon, bring I again to this place, saith Jahveh; for I will break the yoke of the king of Babylon.” – The false prophet endeavours to stamp on his prediction the impress of a true, God-inspired prophecy, by copying the title of God, so often used by Jeremiah, “Jahveh of hosts, the God of Israel,” and by giving the utmost definiteness to his promise: “within two years” (in contrast to Jeremiah’s seventy years). “Two years” is made as definite as possible by the addition of : two years in days, i.e., in two full years.See on Gen 41:1; 2Sa 13:23.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Hananiah’s False Prophecy. | B. C. 597. |
1 And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, and in the fifth month, that Hananiah the son of Azur the prophet, which was of Gibeon, spake unto me in the house of the LORD, in the presence of the priests and of all the people, saying, 2 Thus speaketh the LORD of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon. 3 Within two full years will I bring again into this place all the vessels of the LORD‘s house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon: 4 And I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the LORD: for I will break the yoke of the king of Babylon. 5 Then the prophet Jeremiah said unto the prophet Hananiah in the presence of the priests, and in the presence of all the people that stood in the house of the LORD, 6 Even the prophet Jeremiah said, Amen: the LORD do so: the LORD perform thy words which thou hast prophesied, to bring again the vessels of the LORD‘s house, and all that is carried away captive, from Babylon into this place. 7 Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people; 8 The prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. 9 The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him.
This struggle between a true prophet and a false one is said here to have happened in the beginning of the reign of Zedekiah, and yet in the fourth year, for the first four years of his reign might well be called the beginning, or former part, of it, because during those years he reigned under the dominion of the king of Babylon and as a tributary to him; whereas the rest of his reign, which might well be called the latter part of it, in distinction from that former part, he reigned in rebellion against the king of Babylon. In this fourth year of his reign he went in person to Babylon (as we find, ch. li. 59), and it is probable that this gave the people some hope that his negotiation in person would put a good end to the war, in which hope the false prophets encouraged them, this Hananiah particularly, who was of Gibeon, a priests’ city, and therefore probably himself a priest, as well as Jeremiah. Now here we have,
I. The prediction which Hananiah delivered publicly, solemnly, in the house of the Lord, and in the name of the Lord, in an august assembly, in the presence of the priests and of all the people, who probably were expecting to have some message from heaven. In delivering this prophecy, he faced Jeremiah, he spoke it to him (v. 1), designing to confront and contradict him, as much as to say, “Jeremiah, thou liest.” Now this prediction is that the king of Babylon’s power, at least his power over Judah and Jerusalem, should be speedily broken, that within two full years the vessels of the temple should be brought back, and Jeremiah, and all the captives that were carried away with him, should return; whereas Jeremiah had foretold that the yoke of the king of Babylon should be bound on yet faster, and that the vessels and captives should not return for 70 years, v. 2-4. Now, upon the reading of this sham prophecy, and comparing it with the messages that God sent by the true prophets, we may observe what a vast difference there is between them. Here is nothing of the spirit and life, the majesty of style and sublimity of expression, that appear in the discourses of God’s prophets, nothing of that divine flame and flatus. But that which is especially wanting here is an air of piety; he speaks with a great deal of confidence of the return of their prosperity, but here is not a word of good counsel given them to repent, and reform, and return to God, to pray, and seek his face, that they may be prepared for the favours God had in reserve for them. He promises them temporal mercies, in God’s name, but makes no mention of those spiritual mercies which God always promised should go along with them, as ch. xxiv. 7, I will give them a heart to know me. By all this it appears that, whatever he pretended, he had only the spirit of the world, not the Spirit of God (1 Cor. ii. 12), that he aimed to please, not to profit.
II. Jeremiah’s reply to this pretended prophecy. 1. He heartily wishes it might prove true. Such an affection has he for his country, and so truly desirous is he of the welfare of it, that he would be content to lie under the imputation of a false prophet, so that their ruin might be prevented. He said, Amen; the Lord do so; the Lord perform thy words,Jer 28:5; Jer 28:6. This was not the first time that Jeremiah had prayed for his people, though he had prophesied against them, and deprecated the judgments which yet he certainly knew would come; as Christ prayed, Father, if it be possible, let this cup pass from me, when yet he knew it must not pass from him. Though, as a faithful prophet, he foresaw and foretold the destruction of Jerusalem, yet, as a faithful Israelite, he prayed earnestly for the preservation of it, in obedience to that command, Pray for the peace of Jerusalem. Though the will of God’s purpose is the rule of prophecy and patience, the will of his precept is the rule of prayer and practice. God himself, though he has determined, does not desire, the death of sinners, but would have all men to be saved. Jeremiah often interceded for his people, ch. xviii. 20. The false prophets thought to ingratiate themselves with the people by promising them peace; now the prophet shows that he bore them as great a good-will as their prophets did, whom they were so fond of; and, though he had no warrant from God to promise them peace, yet he earnestly desired it and prayed for it. How strangely were those besotted who caressed those who did them the greatest wrong imaginable by flattering them and persecuted him who did them the greatest service imaginable by interceding for them! See ch. xxvii. 18. 2. He appeals to the event, to prove it false, v. 7-9. The false prophets reflected upon Jeremiah, as Ahab upon Micaiah, because he never prophesied good concerning them, but evil. Now he pleads that this had been the purport of the prophecies that other prophets had delivered, so that it ought not to be looked upon as a strange thing, or as rendering his mission doubtful; for prophets of old prophesied against many countries and great kingdoms, so bold were they in delivering the messages which God sent by them, and so far from fearing men, or seeking to please them, as Hananiah did. They made no difficulty, any more than Jeremiah did, of threatening war, famine, and pestilence, and what they said was regarded as coming from God; why then should Jeremiah be run down as a pestilent fellow, and a sower of sedition, when he preached no otherwise than God’s prophets had always done before him? Other prophets had foretold destruction did not come, which yet did not disprove their divine mission, as in the case of Jonah; for God is gracious, and ready to turn away his wrath from those that turn away from their sins. But the prophet that prophesied of peace and prosperity, especially as Hananiah did, absolutely and unconditionally, without adding that necessary proviso, that they do not by wilful sin put a bar in their own door and stop the current of God’s favours, will be proved a true prophet only by the accomplishment of his prediction; if it come to pass, then it shall be known that the Lord has sent him, but, if not, he will appear to be a cheat and an impostor.
Fuente: Matthew Henry’s Whole Bible Commentary
JEREMIAH – CHAPTER 28
THE FALSE PROPHECY AND DEATH OF HANANIAH
Vs. 1-4: THE LYING PROPHECY
1. Verse 1 clearly declares that the prophecy of chapter 27 was for Zedekiah, rather than for Jehoiakim:
2. In the fourth year and fifth month of Zedekiah’s reign, Jeremiah was challenged in the temple, before the priests and a large number of people, by Hananiah, a false prophet of Gibeon, (vs. 1 b; comp. Jos 9:5-6; Jos 10:12; 1Ki 3:4).
3. Hananiah had no qualms about claiming (falsely) to speak the words of Jehovah, (vs. 2, 11); nor did he hesitate to pervert Jeremiah’s symbolism -declaring that the yoke of Babylon was broken.
4. He, further, claimed that within two years all that Nebuchadnezzar had taken from Judah – the vessels of the Lord’s house, king Jeconiah, and all the captives of Judah – would be returned to their own land, (vs. 3-4a; contrast Jer 27:16).
a. Here he flatly contradicts the earlier prophecy of Jeremiah, (Jer 22:24-27).
b. He appears willing to submit to the “lie detector test” set forth in Deu 18:22).
5. Again, he insisted; “Jehovah says, I will break the yoke of the king of Babylon” – with the implication that the Lord had vowed to do this within two years, (vs. 4b).
Fuente: Garner-Howes Baptist Commentary
The Prophet relates here with what haughtiness, and even fury, the false prophet Hananiah came forward to deceive the people and to proclaim his trumperies, when yet he must have been conscious of his own wickedness. (192) It hence clearly appears how great must be the madness of those who, being blinded by God, are carried away by a satanic impulse. The circumstances of the case especially shew how great a contempt of God was manifested by this impostor; for he came into the Temple, the priests were present, the people were there, and there before his eyes he had the sanctuary and the ark of the covenant; and we know that the ark of the covenant is everywhere represented as having the presence of God; for God was by that symbol in a manner visible, when he made evident the presence of his power and favor in the Temple. As Hananiah then stood before God’s eyes, how great must have been his stupidity to thrust himself forward and impudently to announce falsehood in the name of God himself! He had yet no doubt but that he falsely boasted that he was God’s prophet.
And he used the same words as Jeremiah did, Thus saith the Lord of hosts, the God of Israel Surely these words ought to have been like a thunderbolt to him, laying prostrate his perverseness, even had he been harder than iron; for what does Jehovah of hosts mean? This name expresses not only the eternal existence of God, but also his power, which diffuses itself through heaven and earth. Ought not Hananiah then to have trembled when any other had alleged God’s name? But now, though he derided and laughed to scorn the prophetic office as well as God’s holy name, he yet hesitated not to boast that God was the author of this prophecy, which was yet nothing but an imposture. And he added, the God of Israel, so that he might be in nothing inferior to Jeremiah. This was a grievous trial, calculated not only to discourage the people, but also to break down the firmness of the holy Prophet. The people saw that God’s name was become a subject of contest; there was a dreadful conflict, “God has spoken to me;” “Nay, rather to me.” Jeremiah and Hananiah were opposed, the one to the other; each of them claimed to be a Prophet. Such was the conflict; the name of God seemed to have been assumed at pleasure, and flung forth by the devil as in sport.
As to Jeremiah, his heart must have been grievously wounded, when he saw that unprincipled man boldly profaning God’s name. But, as I have already said, God in the meantime supported the minds of the godly, so that they were not wholly cast down, though they must have been somewhat disturbed. For we know that God’s children were not so destitute of feeling as not to be moved by such things; but yet God sustained all those who were endued with true religion. It was indeed easy for them to distinguish between Jeremiah and Hananiah; for they saw that the former announced the commands of God, while the latter sought nothing else but the favor and plaudits of men.
But with regard to Hananiah, he was to them an awful spectacle of blindness and of madness, for he dreaded not the sight of God himself, but entered the Temple and profaned it by his lies, and at the same time assumed in contempt the name of God, and boasted that he was a prophet, while he was nothing of the kind. Let us not then wonder if there be many mercenary brawlers at this day, who without shame and fear fiercely pretend God’s name, and thus exult over us, as though God had given them all that they vainly prattle, while yet it may be fully proved that they proclaim nothing but falsehoods; for God has justly blinded them, as they thus profane his holy name. We shall now come to the words:
And it was in the same year, even in the fourth of Zedekiah’s reign, etc. The fourth year seems to have been improperly called the beginning of his reign. We have said elsewhere, that it may have been that God had laid up this prophecy with Jeremiah, and did not design it to be immediately published. But there would be nothing strange in this, were the confirmation of his reign called its beginning. Zedekiah was made king by Nebuchadnezzar, because the people would not have been willing to accept a foreigner. He might indeed have set one of his own governors over the whole country; and he might also have made a king of one of the chief men of the land, but he saw that anything of this kind would have been greatly disliked. He therefore deemed it enough to take away Jeconiah, and to put in his place one who had not much power nor much wealth, and who was to be his tributary, as the case was with Zedekiah. But in course of time Zedekiah increased in power, so that he was at peace in his own kingdom. We also know that he was set over neighboring countries, as Nebuchadnezzar thought it advantageous to bind him to himself by favors. This fourth year then might well be deemed the beginning of his reign, for during three years things were so disturbed, that he possessed no authority, and hardly dared to ascend the throne. This then is the most probable opinion. (193)
He says afterwards, that Hananiah spoke to him in the presence of the priests and of the whole people (194) Hananiah ought at least to have been touched and moved when he heard Jeremiah speaking, he himself had no proof of his own call; nay, he was an impostor, and he knew that he did nothing but deceive the people, and yet he audaciously persisted in his object, and, as it were, avowedly obtruded himself that he might contend with the Prophet, as though he carried on war with God. He said, Broken is the yoke of the king of Babylon, that is, the tyranny by which he has oppressed the people shall be shortly broken. But he alluded to the yoke which Jeremiah had put on, as we shall presently see. The commencement of his prophecy was, that there was no reason for the Jews to dread the present power of the king of Babylon, for God would soon overthrow him. They could not have entertained hope of restoration, or of a better condition, until that monarchy was trodden under foot; for as long as the king of Babylon bore rule, there was no hope that he would remit the tribute, and restore to the Jews the vessels of the Temple. Hananiah then began with this, that God would break the power of the king of Babylon, so that he would be constrained, willing or unwilling, to let the people free, or that the people would with impunity extricate themselves from the grasp of his power. He then adds, —
(192) Was he thus conscious, or given up to believe a lie? Was he led by ambition to act a part, or a conscientious bigot under the delusive influence of the evil spirit? In either case he was the servant of Satan; and are there not many like him still in the world? — Ed
(193) Gataker mentions various attempted solutions of this difficulty, the one stated here; another, that eleven years, the extent of his reign, being divided into three parts, the three first and the beginning of the fourth might be deemed the beginning of his reign; and a third, which he prefers, that the fourth year refers not to Zedekiah, but to the Sabbatical year, it was the fourth in that cycle; and it appears that according to chronologers the destruction of Jerusalem happened on a Sabbatical year, the fourth in the eighteenth jubilee. In this case the first year of Zedekiah being the fourth after a Sabbath-year, his eleventh would correspond with the next period of their kind, allowance being made as to the commencement of the year in which he began to reign. Blayney adopts the second solution. Perhaps it would be best to take “beginning,” as Scott does, as meaning the early or former part of his reign.
(194) Hananiah was, as some think, a priest, for Gibeon in the tribe of Benjamin was one of the cities allotted to the priests; he was, no doubt, by profession, a prophet, he is so called throughout by Jeremiah. There was among the Jews, from early times, an order of men called prophets; they were not all endued with the gift of prophecy, but were trained up in seminaries for the purpose, to be the interpreters of the law and teachers of the people. See 1Sa 19:20; 2Kg 2:3. Hananiah was probably a prophet of this kind, and was on this account called a prophet by Jeremiah; but he appears here in another character, as a prophet endued with the spirit of prophecy. The scribes in the New Testament seem to have been the teaching prophets of the Old.
Fuente: Calvin’s Complete Commentary
THE RIGHT ATTITUDE TOWARD ADVERSITY
Jer 28:1 to Jer 29:32
THE profession of the ministry involves the consideration and treatment of most important subjects. There are occasions, however, when he feels the weight of his profession and knows that the crisis hour is on and yearns to so deliver his soul as to stir, inspire and instruct those who hear him.
Three such occasions have influenced pulpit-custom throughout the length and breadth of Christendom: Christmas Sunday, Easter Sunday, and Thanksgiving Thursday make heavy drafts upon the ministers mind and spirit; yea, even upon his body. The Virgin Birth of Christ and His Resurrection from the grave are the focii of His Deity. To fix positively these points is to make certain the circle of Christian truth.
But there are other occasions when the call of the Master demands not only ones best thought, one highest endeavor, but also the selection and treatment of such Scriptures as shall stir and profit the people who have elected to wait upon that particular pulpit.
Thanksgiving is such an hour as this, because it brings an opportunity to realize the goodness of God, and an obligation to put that realization into the form of praise.
The members of this congregation will doubtless admit that the pastor has attempted to make those first Sundays in March, that mark the accumulating anniversaries of our relation as Pastor and people, the occasion of deeply felt and far-reaching influence.
The Sunday also that inaugurates the New Year is not to be meanly thought of, nor superficially employed! A year is a considerable section of a human life. If we successfully run the gauntlet of youthful diseases and dangers, we are still supposed to have assurance of only about seventy of them, and are the subjects of congratulation and of increasing pride if we pass far beyond eighty.
It is little wonder, therefore, that Moses should have prayed, So teach us to number our days, that we may apply our hearts unto wisdom; for the man or woman who numbers the days will value the year.
I speak, therefore, this morning not with a view to mere immediate results, but with an eye upon the year 1932; and I bring a subject that is particularly opportune.
There have been few periods in American history when the consideration of this theme,
The Right Attitude Toward Adversity was more pertinent than now.
We are not only passing through what men call a time of financial depression, but the world itself is being chilled to its marrow by the cold waters of adversity that come not alone in shortage of cash receipts, but also appear in those far more dangerous features of social confusion, increasing crime, general lawlessness, and moral atrophy.
The consequence is that the biggest and most burning question of the day is this, What does the future hold for us? And yet, while that question looms, it is in no sense new; it is as old as the ages, and was the exact question that gave rise to the inspired history found in these two chapters, Jeremiah 28, 29.
With some painstaking, therefore, let us look diligently into them to discover, if possible, the way through the darkness, the way into light.
In seeking to extract the secrets of these two chapters I shall employ three key phrases: The Speech of the Uninspired; The Response of the Inspired; and The Uses of Adversity.
THE SPEECH OF THE UNINSPIRED
Bible study demands that those who engage in it be broad awake. The sleepy student may easily mistake its meaning. For instance, we are told here that It came to pass the same year, in the beginning of the reign of Zedekiah, king of Judah that Hananiah, the son of Azur the Prophet, spake, saying, Thus speaketh the Lord of Hosts, the God of Israel, saying, etc.
Immediately the intelligent student senses a deception. Hananiah is not a prophet of God; he is a false prophet instead. All the features of the false prophet are found in him.
First of all, he professes to speak as from God.
Thus speaketh the Lord of Hosts, the God of Israel, saying.
You will search in vain to find any Divine commission for this man, or any Divine communication to him.
On more than one occasion Jesus warned against the false prophet; and He gave us criterions by which to measure them. The false prophet has characterized every century. He lived in Moses day, and to some degree duplicated, in appearance at least, the marvelous works that God wrought at Moses hand.
He lived in Daniels day and performed the function of a spirit medium, professing especially to be expert in interpreting dreams and fortune telling. He lived in Jeremiahs day. The Lord said to Jeremiah, The prophets * * prophesy falsely in My Name; I have not sent them.
The twentieth century has its full quota of the same; men who are in the ministry, but admit that they entered it at the option of their own judgment; men who deny the great essentials of the Christian faith,repudiating the Virgin Birth, the Miracle Working, the voluntary and sacrificial Death of Christ, His Conquest against the grave, and His Ascension to the right hand of the Father. And yet, like Hananiah, they claim to know and declare the will and Word of God. It is a wretched affrontery; it is a bold defiance of God to His face; it is only a flaunting of a personal opinion, and the attempt to add weight to the same by attributing their words to the Divine One.
In the next place he presents a very pleasing prospect. I have broken the yoke of the king of Babylon. If there is one mark of the false prophet that is more unmistakable than another, it is his eternal custom of telling people palatable things.
What good newsthe yoke of Babylon broken! What pleasing prospecttwo years and every Israelite back in his own land! That was indeed a winsome proclamation! We can imagine the huzzahs of the croud! We can readily understand that Hananiah would be in uniform demand as an after-dinner speaker. Every commercial club in town would invite him, and the leading politicians would send him word to come and sit in, and counsel with them, and the throngs would seek the place of his public appearances.
We have had a man in Minneapolis who, in recent years, has been telling the people who attend upon his ministry that humanity was God, and multitudes of them accepted the announcement with joy, pleased with the oratory with which the deception was phrased. It is one evidence of our fall that we so delight in flattery, one proof of our degradation that we hail, with pleasure, the ideas that cater to the flesh.
A few years ago a popular pastor in a supposedly evangelical pulpit, concluding the same for a professorship in a Chicago Theological Seminary, gave as his parting counsel to the congregation that had already too long followed his pulpit advices this:
I have not pled with you to believe in God; I have not asked you to bring your sins to be forgiven, primarily. I have not asked you to believe in the reality of the spiritual world; I have asked you to believe in yourselves, in the divinity of man, in the greatness of the human soul. Those who can see the infinite reach of themselves can see God; can assure themselves that the spiritual world is open to them. Men are what they are because of the fatal disbelief in their own divinity!
What a subtle appeal to human pride!
And yet one would search every true Prophet of the Old Testament in vain for such a sentiment; but the moment he quit the true Prophets, and gave audience to those of the Hananiah sort, he would detect a kindred note. In fact, he would be listening to the same satanic lullaby intended by the prophet himself to please the people, and employed by the adversary to induce in them sound sleep.
But still further, This prophet voiced a most politic appeal.
I will bring again to this place, Jeconiah the son of Jehoiakim king of Judah (Jer 28:4).
Jeconiah had been a popular king, but had gone as a captive into Babylonian slavery. It would be difficult to imagine any announcement that would be hailed with more pleasure. The Jewish people would prize the lips that uttered it and suppose that, in the man who promised it, they had found the benefactor of their race.
But what is more cruel than to excite expectations that can never be realized, and to build up hopes that hard history must dash to the ground?
THE RESPONSE OF THE INSPIRED
Then the Prophet Jeremiah said.
This is Gods man; we will do well to hear now! Mark you, he is speaking, first of all, to the self-appointed prophet Hananiah, and doing it in the presence of the priests, and in the presence of ah the people that stood in the House of the Lord. And this is what he said,
Amen: the Lord do so: the Lord perform thy words which thou hast prophesied, to bring again the vessels of the Lords House, and all that is carried away captive, from Babylon into this place.
Nevertheless hear thou now this Word that I speak in thine ears, and in the ears of all the people;
The Prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence.
That is the province of the true Prophet! How glad he would be if the pleasing thing could come to pass; how glad he would be for Gods people if they were to be immediately recipients of the Divine favor; how glad he would be if Gods man would, within a few weeks, come back to the throne.
At this point the true Prophet is often misunderstood! Gods man has to affirm evil whether he desires it or not; if it be Gods Word, even though it be to make himself unpopular with the people.
No man ever lived who loved as Christ loved; no man ever lived who loathed disease as Christ loathed it. He saw in it the very devils work and declared of its every feature that it was the product of demonism. No man ever lived who desired for the people good as Christ desired it for them. When He saw them hungry He created fish and bread. When He saw them cold He begged His own brethren not to keep two coats, but to pass on one to their needy fellows.
And yet Christ was the very Man who, because He was Gods Prophet and could not lie, had to say to His own beloved people, Ye shall hear of wars and rumours of wars: * * nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows. Then shall they deliver you up to he afflicted, and shall kill you: and ye shall be hated of all nations for thy Names sake. And then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall rise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold.
How pathetic! Every word of it burned His lips; every thought of it bled His heart, and He, as Gods Prophet, and in the interest of the men that He loved and the women for whom He was ready to lay down His life, He must tell the truth and speak no lie.
What Hananiah had said, Jeremiah desired more than Hananiah a thousandfold, and that is why Jeremiah responded, Amen: the Lord do so.
But, knowing as Jeremiah did know, that the false prophet had made a political appeal, he dared a very sensible suggestion, namely this,
Time will distinguish the false from the true. Wait and see, was his counsel; if the word of the prophet shall come to pass, then shall the prophet be known, that the Lord has truly sent him.
Time is necessarily a Divine test of prophecy; and time is also the eternal saviour of truth and the victorious enemy of falsehood.
We are told that Michael Angelo was passing around one day through the studio criticizing the work of his young artists and seeking thereby to correct their faults and perfect their technique. He came upon a work that one of them had just finished and that had been created for a committee who proposed to place the same in the public square. Upon inspection Angelo found it had grave defects. He pointed them out to his young friend, but the exultant artist resented the criticism, and even charged his master with envy, imagining the perfection of his art had excited jealousy in the great soul.
Angelo, listening until he had finished, quietly remarked, Very well; the light of the public square will test it.
How true! The light of the public squareevery prophets word is to be tested by that Light, and as time moves on if it be true, it will be found that prophecy was the mould of history and the people will accept him as true; but if it be discovered that he cried Peace, peace; when there is no peace that he promised prosperity when adversity was at hand, and declared God well-pleased with the people when their sins demanded His righteous wrath, time will tell. Time will show who has stood for and with the truth; time will vindicate truths advocates; time will uncover the falsehood; time will establish the truth.
People have a custom of saying that error can run the world around while truth is getting on her boots. But it is a certainty that when truth gets them on, she will take the straight path and finally arrive.
The true Prophet declared the coming of darker days. Hananiah spake saying, I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years.
The Lord put it into Jeremiahs lips to respond:
Go and tell Hananiah, saying, Thus saith the Lord: Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron.
For thus saith the Lord of Hosts, the God of Israel; I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him (Jer 28:13-14).
The Prophet who plainly declares the Divine procedure is not necessarily a Prophet of evil. There are conditions under which people are better for an iron yoke upon their necks than with no yoke at all, even as the tamed ox, accustomed to bear the yoke daily, becomes thereby a far better servant of his owner than is the unbroken steer who ranges the forests at will, or feeds on pastures green.
The truth is that the dark days are commonly the best days. A few years ago many men multiplied fortunes. They forgot their ill-favored fellows; they despised the principle of fraternal obligation; they passed by the sick, wounded and impoverished, with averted face. Their eyes were upon one thing only, and that was the ever-rising heap of gold. They builded them mansions; they hired them servants; they invested thousands in magnificent cars and beautiful yachts, in summer cabins and winter havens. And in it all they forgot God and when the crash is on, it comes about as in a letter of yesterday, saying of a personal friend, wife of one of these, She is leaving her mansion for a humble home. Through the systematic robbery of a banker, her husband has lost three millions of dollars, and it looks as though the family would be reduced to poverty.
Doubtless to them that seems like the very sentence of doom. But who knows but it may be the beginning of the best days of their human history; and if it bring him to regard God, to sympathize with his fellows, and to serve his Lord, it will be. Christ once said, What I do thou knowest not now; but thou shalt know hereafter.
Some day all doubt and mystery will be made clear:The threatening clouds which now we see will disappear, Some day what seems a punishment, or loss, or pain,Will prove to be Gods blessing sent for very gainSome day our weary feet will rest in sweet content,And we will know how we are blest by what was sent,And looking back with clearer eyes oer lifes short span, Will see with wondering, glad surprise Gods perfect plan, And knowing that the way we went was Gods own way, Will understand His wise intent.
This leads up, then, to the climax of this study:
THE USES OF ADVERSITY
We doubt if a sounder philosophy has ever been spoken by the lips of man than Jeremiah here uttered.
His speech involves three suggestions:
Make the most of a bad matter!
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 unto Babylon;
Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them;
Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished (Jer 29:4-6).
Mark you, God is here speaking to His own people! He does not tell them to create a rebellion, to kill the king of Babylon, to crush Babylonish sovereignty, and to strike for freedom. On the other hand, He says, You are in for it; your sins necessitate your condition; now make the most of it!
The best way in the world for a slave to be free is to make himself so useful that his master will appreciate him and show him constant favors.
Build; plan; make the most of the present situation. It is sound counsel. My contention is that you cannot enslave a serviceable man; you cannot crush a creator; you cannot bemean the man of God.
You can sell Joseph into Egypt; you can send Joseph into prison; you can temporarily discredit his good name; but you cannot keep Joseph down; his very honor will vindicate itself; his ability will be in demand, and his slavery will eventuate in sovereignty.
When people, therefore, come to me with their complaints that they have never had an opportunity; they have never been appreciated; their abilities have never been recognized, I know full well where the evil lies. It is not with Babylon, bad as its slave-making and slave-holding principle is; it is with sinful Israel instead. It is not with society; it is with the indigent or incompetent individual.
We are told that water will rise to its level; and we know that if there be any considerable pressure of it, it will even tear its way through mountains in order to illustrate that principle of its existence. It is largely so with men. Give me a man who can make the most of a bad matter, and I will show you one who, when opportunities of good come, will amaze his fellows and amass a fortune.
Oliver Cromwell said, I bless God I have been enured to difficulties, and I never found God failing when I trusted in Him.
Newspapers are full of predictions of business improvement. They blaze with the promises of brighter days. In the language of Jeremiah we say Amen: the Lord do so. But whether Hananiahs predictions prove true, or the Jeremiah announcement of yet darker days to come should be demonstrated by time, this principle certainly is of the Lord, make the most of the situation!
To me at least, one of the greatest poems ever penned is James Russell Lowells, The Present Crisis. There is not a verse of it but, at sometime, fits the human situation, and Lowell said:
Once to every man and nation comes the moment to decide In the strife of Truth with Falsehood, for the good or evil side;Some great cause, Gods new Messiah, offering each the bloom or blight,Parts the goats upon the left hand, and the sheep upon the right,And the choice goes by forever twixt that darkness and that light.
Then to side with Truth is noble when we share her wretched crust,Ere her cause bring fame and profit, and tis prosperous to be just;Then it is the brave man chooses, while the coward stands asideDoubting in his abject spirit, till his Lord is crucified And the multitude make virtue of the faith they had denied.
Be assured you build with and for your brethren.
Seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace.
There are some men who always want to change location. If they are in Minneapolis they would like to get into Chicago; if, in Chicago, they want to go to New York; if in New York, Seattle looks attractive; when once there, Los Angeles excites their longing.
Such men have an idea that by searching they will finally find a satisfactory town. In my judgment, this text tells us exactly how to discover such. Help to create it, accept the city of which you are a resident, and seek its peace, and pray to the Lord for it, for in its prosperity and in its peace you shall find your own.
Many years ago when New York was a miserable burg on Manhattan Island, a few Episcopalian men got together and organized Trinity Church. They selected for it a central and extensive site. They were doubtless regarded as benefactors of the village, and even, when their first modest buildings arose, as contributors to the possible future town. And such they were indeed!
But, all unintentionally, while they were building for the burg, they were building for themselves, and their successors an unthinkable fortune; for in New Yorks prosperity Trinity prospered until it became the wealthiest corporation in the world.
Those of us who belong to this generation have made sacrifices to create, at the center of this city, one of the most sightly and capacious of sanctuaries and educational plants known to America. Our task has not been a light one. In fact, it has lain, for lo nigh twenty years since first we began to acquire property in its interest, heavily upon the hearts and purses of those who have been most profoundly interested.
When we come up to such a day as is this; when $15,000 more is demanded to meet our contract with money-lenders, we may wince under the weight of it, and even in the language of the martyrs of Revelation, cry, How long, O Lord! but the enheartening thought remains, and should ever be our adequate inspiration, that in building for this city such a center of Gospel preaching, and such schools for training the youth, we are contributing not alone to beautiful Minneapolis, and there our contribution is great; but we are also honoring and blessing ourselves, and providing for the future of our children and our successors in church-membership and educational work, benedictions beyond all the silver that her citizens carry in bags, and all the gold that her few dominating banks hold in their vaults.
There are some of us whose hair has silvered while we wrought that these great buildings might be realized; some, whose shoulders have bent under the load; but I am sure that such are not complaining, and I am assured that certain of them feel concerning this whole enterprise as the unknown author expressed:
An old man going a lonely way,Came at the evening, cold and gray,To a chasm, vast and deep and wide.The old man crossed in the twilight dim;The sullen stream held no fears for him;But when he was safe on the other side,He builded a bridge to span the tide.
Old man, said a fellow-pilgrim near,You are wasting your time while building here.You never again will pass this way:Your journey is done at the close of day.You have safely crossed to the other side;Why build you a bridge at eventide.
The builder lifted his old gray head;Good friend, in the way Ive come, he said,There followeth after me today A youth whose feet must pass this way.This stream, which has been as nought to me,To the fair-haired youth might a pitfall be,He, too, must cross in the twilight dim;And so I am building the bridge for him.
The last thing that Jeremiah sets before us is this thought: Trust God for the coming days!
For thus saith the Lord, That after seventy years he accomplished at Babylon I will visit you, and perform My good word toward you, in causing you to return to this place.
For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end.
Then shall ye call upon Me, and ye shall go and pray unto Me, and I will hearken unto you.
And ye shall seek Me, and find Me, when ye shall Search for Me with all your heart.
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 whither 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 (Jer 29:10-14).
In looking back over the years I have a comfortable certainty of mind, that not one leading man of those who have made up the burden-bearers in the First Baptist Church ever undertook the task of these great buildings without a proper appreciation of its weight. You knew that we were putting our shoulders under no light load; you expected from the first that many of us would stagger before the task was finished, and you perfectly knew that some would fall, not to rise again; and others would desert their places, releasing their own shoulders at the expense of the bruised and bleeding ones of their brethren. But with all of that, full before us, we dared to undertake, and at the end of two decades of endeavor and seven years of the heaviest lifting, we are not tempted, even, to give up the task, and only the ignoble regret the endeavor.
With our eyes lifted aloft we still trust and toil on, knowing full well that in our Heavenly Father we have a never-failing source of strength.
W. Robertson Nichol, in one of his dissertations, tells us that the truest men work, not for reward, and scarcely straighten their backs from toil to admire the products of their endeavor; but press on, motived only by the will and desire of serving God; and then he says, Such lives must draw, not from the shallow streams of life, but from the deep fountains that flow out of the throne.
Some of my brethren have said that we would not meet the $15,000 due against these buildings the coming week. If we do not, somebody will be to blame! How appropriate now the question, Lord, is it I?
Instead of thinking so much upon our inability, and attempting to excuse our failure on that ground, would it not be better to get the view that the canny Scotch servant finally secured?
For this story Campbell Morgan is my authority: Some years ago, in Scotland, a Scotch lord gave to his old servant Donald, a little farm. He called him in one day and said:
Donald, I am going to give you that farm, that you may work it for yourself, and spend the rest of your days there upon your own property.
Donald, with all the canniness that characterises a Scotchman, looked up into the face of his lord, and said to him:
It is nae gude to gie me the farm; I have nae capital to stock it.
His lordship looked at him, and said: Oh, Donald, I think I can manage to stock it also.
And Donald said: Oh, well; if it is you and me for it, I think we will manage!
God with us all things are possible.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL AND EXEGETICAL NOTES.For Chronology of the Chapter, &c., vide preceding chapter. The words (Jer. 28:1). In the beginning of the reign, and immediately described as in the fourth year, accords with the common mode of reckoning by dividing a term into two halves. And as Zedekiah reigned eleven years, this date was in the first halfat the beginning therefore.
Personal Allusions.Jer. 28:1. Hananiah the son of Azur. Nothing known of him; but being of Gibeon, one of the cities of the priests, he was most probably of the order.
Geographical Reference.Jer. 28:1. Gibeon. A priestly city (Jos. 21:17; 1Ki. 3:4), now called El-Jib, and situate about 40 stadia north-west of Jerusalem.
Manners and Customs.Jer. 28:10. Hananiah took the yoke from off the prophet Jeremiahs neck: vide notes on chap. Jer. 2:20; Jer. 5:5.
Literary Criticisms.Jer. 28:5. Jeremiah. Notice that the name appears throughout this chapter in its abbreviated form, , instead of . Marked specially as Jeremiah the prophet, in order more strongly to mark the distinction between him as the true prophet of God in contrast with Hananiah the prophet.
Jer. 28:8. Evil. Some MSS. give the reading , famine, instead of , calamity, evil.
HOMILETIC SURVEY OF THE CHAPTER
LYING PROPHECY DISTINGUISHED FROM TRUE
Both Hananiah and Jeremiah are styled prophets. Men are not distinguished from each other, as false or true, by a difference of titles, but by a difference of deeds; and it is the responsibility of hearers to try the spirits and choose between the counterfeit and the true.
The effrontery and offensiveness of Hananiah in selecting such a scene, and when surrounded by such hearers (Jer. 28:1), for a display of his pseudo-prophetic mission in opposition to Jeremiah (for he spake unto me; it was a kind of personal attack on Jeremiah), is in remarkable contrast with Jeremiahs meekness (Jer. 28:6-9).
I. General characteristics of false messages. Hananiah illustrates the ministry of lies by which arrogant teachers delude the people.
1. Divine authority is blasphemously assumed. Hananiah prefixes to his words the most solemn formula by which inspiration is claimed. Rome equally dares to speak in the Name of God. Lying teachers always fortify their theories by an imposing seriousness and confidence which tends to deceive the simple.
2. False messages are usually pleasant to their hearers (Jer. 28:2-4). Possibly Hananiah may have fostered this pleasant prospect within himself until he imagined its truth. Deceiving and being deceived. Bad men, and they who neglect salvation, who wish good as the issue of a life of evil, find it possible to persuade themselves that good cometh. And false prophets are always at hand to quiet fear and lull apprehension.
3. Extreme emphasis is needed to make doubtful messages seem really true (Jer. 28:10-11). A lie needs strong language to make it sound like truth. Hananiah had to act with startling boldness in order to keep up his delusion. Deceivers are driven to great daring, in word and deed, in order to encourage the credulity they entice.
4. Defeat ultimately covers the false prophet with shame. The lying words fail in fulfilment (Jer. 28:8-9); and the righteous judgment of God asserts itself in their personal destruction (Jer. 28:15-17).
II. Distinguishing features of true prophecy. Jeremiah represents here the faithful teacher of Divine oracles and salutary truths.
1. The peoples present good is tenderly desired. Even though the pleasant messages are false, he would gladly say, Amen, the Lord do so, to all words of hope. The prophet of God may not be able to predict good, yet he would fain do so if he dared; for he wishes only the well-being even of those against whom he witnesses in Gods name. (Comp. chap. Jer. 8:21.)
2. Yet, no delusion can be permitted. He may not say, Peace, peace, when there is no peace. And he is too fully convinced of the falsity of alluring hopes to sanction them (Jer. 28:7-9). If houses are being reared on sands, he must foretell the destroying storm.
3. Gods own message, however unwelcome, must be proclaimed (Jer. 28:12-14); even though it tell of yokes of iron and tyrannical despotism. To soften down Gods terrible messages into smooth things is a crime against fidelity to God and duty to man.
4. Liars must be refuted by the messenger of truth (Jer. 28:15). This is no task to be coveted, and it requires courage; but false leaders have to be withstood to the face, and told frankly that they lie! Paul thus withstood Peter, and Luther thus withstood the Pope and his emissaries, and honest believers have ever since had like services to perform. Deceivers must be met in personal confutation and their heresies demolished.
5. Vindication is on the side of truth (Jer. 28:17). Jeremiah thus received another Divine assurance of his mission, and an additional encouragement to prosecute his work with confidence and boldness as the prophet of Jehovah.
COMMENTS AND HOMILETIC OUTLINES ON CHAPTER 28
Jer. 28:3. Within two full years. Probably this period was fixed by Hananiah in the belief that the international confederacy being formed would within that time defeat Nebuchadnezzar.
Jer. 28:11. Theme: SELF IN SERVICE. And the prophet Jeremiah went his way.
This, compared with Jer. 26:14, leads to the same truth; laying aside of self in Gods service when called upon to give testimony for Him. Hananiah takes the yoke, breaks it, thus discredits Jeremiahs prophecy in the presence of the people, yet all we read isJeremiah went his way. Left it to God to vindicate His own honour; which He soon did very terribly.
So before the princes (in 26) he tells out uncompromisingly all the truth, though he knew he did it at the peril of his life. He was not insensible to suffering, still himselfhe was nothing. He tells them that if they slay him they will bring innocent blood upon them, and there leaves the matter. This suggests
I. The complete abnegation of self in service.
1. There is a period in the Christian life when the existence of self is unsuspected. Then we mistake its energies for those of the spiritual life. We may carry on the Lords work without suspicion as to the principle on which we carry it on.
2. Further on, there occurs a partial detection of self. The Spirit of God has led us onward in our education, partly purified our mental vision, raised our standard, made us watchful, distrustful of self.
3. It is a more advanced stage when we see self enough to dread it greatly; see it to be ever intrusive, substituting mean and low motives.
4. Yet higher, when we have attained to such knowledge of self that we war with it and repress it, yet know that we shall never be wholly done with it till heavenly life be gained.
II. See the workings of self in service. The wrong workings of self. Much we do may be from mere natural feeling; nothing of God in it; and work that seems earnest and true may be the gratification of natural energy. Allowing self thus to influence us, we shall be subject to its disturbing influences
1. Self-love will be easily wounded by the opposition which meets us.
2. Our judgment will be warped by personal feeling and our self-interests being imported,
3. Self will drive us too far; we shall not know when to go our way; we shall be for seeing more than the case requires; for passing beyond testimony for God to testimony for ourselves; wanting to secure our own honour and importance.
We cannot separate ourselves from our service; what we are will tell on it. Failure in service is generally the consequence of failure in self. And self can gratify itself upon what was originally Gods: because His message i rejected we look upon the case as if we were rejected, and then lose sight of the grievous injury done to God in the apparent one done to us!
All denominational rancour comes of the wrong operation of self in service. It leads to the confounding persons with principles. And our imperfections bring the cause of God into disrepute.
III. The expulsion of self from service.
1. HOW TO BE DONE? This is a work of degrees.
(1.) By enlightenment of the Holy Ghost; showing a man himself, and where self works ill results.
(2.) By sympathy with Christ. This will make self fall out of prominence.
(3.) By learning our own insignificance. We have inflated thoughts of our own self-importance.
(4.) We need realisation that we are simply instruments; persons to be used. We sometimes act as if all were by us and for us; the cause and object of all.
2. Happy results will flow.
(1.) We shall leave things without undue pushing. Do what is needful, and then have faith in truth that it will act by its own weight. Truth put in front, we shall retire avoiding undue prominence of ourselves, which often offends men and mars our work.
2. We shall leave our sayings and doings for God to fructify. Much has to be left before they will fructify; left to themselves and to God. As with the sower, seeds spring up he knoweth not how.
(3.) Restlessness of self is thus quieted; we wait the order of events, not grasping an unripened harvest.
(4.) We must not think Gods affairs suffer because we have to go our way. When we have gone, He remains. Often the consciousness of having borne testimony is all we can attain to; all we can do; all we are required to do: we may go our way.
IV. Self has a right place in service.
1. Our energies and faculties were given to us for use. Jesus could assert Himself: as in the Temple when He drove out the money-changers. Jeremiah returned, when his yoke of wood was broken, with a yoke of iron.
2. Yet, in all the energy which circumstances may require, the action of mere human feeling need not be seen. That which is truly for God will commend itself as such. Consecrated self, taught by the Holy Ghost, will show that there is a time for every purpose under heaven; a time to keep silence as well as to speak, a time to act and testify, and also a time to go our way.Constructed and condensed from Breviates, by Rev. P. B. Power, M.A.
Jer. 28:13. Theme: THE TWO YOKES. Thus saith the Lord, Thou hast broken the yokes of wood, but thou shalt make for them yokes of iron.
Jeremiah taught by symbols: hid his mantle in the earth, broke earthen pot, &c. The preacher to-day would evoke harsh criticism if he ventured on any such symbolic action.
Opposition of false prophets assailed him. Always so. If there be a Christ, there will arise an Antichrist; if a Simon Peter, there will arise a Simon Magus; if a Luther, an Eckius. Yet the gates of hell shall not prevail against the Gospel, mighty though the sophistries of opponents be.
I. Men must wear some yoke. In every stage of lifechildhood, youth, manhood; and in every station of lifeservants, masters, &c.
1. God has made and sustains us, and asks that we submit to His will.
2. With our passions and propensities, if we break the yoke it is meet we should wear, and do not serve God, we at once bend our necks to another yoke and serve slavishly our own selves.
II. Christs yoke is an easy one to wear. Only as a yoke of wood.
1. The yoke of Christ is a right one. Serve Jesus Christ, and it is found that the Christian law is perfection itself.
2. The yoke of Christ is framed in our interest. To believe in Christ is the highest wisdom; to repent of sin is the most delightful necessity; to follow after holiness is the most blissful pursuit; to become a servant of Christ is to be made a king and priest unto God. His is a blessed life.
3. Christs yoke is not exacting. He, in His grace, always gives us of His bounty when He asks of us our duty. A sinner must believe; it is his own act; the Holy Spirit never believes for anybody, yet the Holy Spirit gives the faith which the man exercises towards God. He must repent; yet Christ is exalted to give repentance.
4. It is an easy yoke. Never did a man wear it but he always loved to wear it. The life of a Christian is not chafed and galled by vexatious prohibitions. Though the duties of holiness are irksome to men who are not holy, grace makes the heart rejoice in it. See Addenda: CHRISTS YOKE EASY.
5. The bright example of Christ makes the yoke pleasant to bear. He Himself has carried the very yoke we bear, and we have blessed fellowship with Him in this. See Addenda: CHRISTS EXAMPLE.
6. All who have borne Christs yoke have had grace given equal to the weight of the burden. Never heard a complaint of aged Christian against Christ or against His yoke. Wolsey regretted that he had not served God with half the zeal he had served his king, but none has ever bewailed the zeal with which he followed Christ!
7. Christians who have borne this yoke always desire to get their children into it. They long that their sons also may serve the Lord. Often men say, I do not want my sons to follow my trade, it is wearying, its pay is small, &c.
III. Those who refuse Christs easy yoke will have to wear a worse one.
Yokes of iron.
Adam wore an easy yoke in Paradise: he broke it, and himself and his posterity had to wear iron yokes ever since.
1. Turning from the right road, from the cry of rectitude, because it threatens shame or loss, will entail vaster after-losses.
2. Backsliders, by putting off the yoke of Christianity, have not improved their condition.
3. They who refuse the Bible and follow tradition. Do these perverts of the true Christian religion get an easier yoke? No; there are penances and mortifications, &c.
4. The self-righteous who attempt to work their own way to heaven. Self-righteousness is an iron yoke indeed.
5. Unbelievers, who will not believe the simple revelation of God, presently find themselves committed to systematic misbeliefs, which distract reason, oppress the heart, and trammel the conscience.
6. Lovers of pleasure. Pleasure often means lust, and gaiety means crime; and self-indulgence brings beggary and degradation.
In the last tremendous day of Christs coming to judgment, the Christians yoke will be as a chain of gold about his neck; but sin, pleasure, will be as an iron yoke, a burden of enslaving woe.C. H. Spurgeon.
Jer. 28:15. Theme: TRUST PLACED IN LIES. The Lord hath not sent thee; but thou makest this people to trust in a lie.
I. Vastness of individual influence. Thou makest this people, &c. For good or ill.
II. Dastardly cruelty of deception. Like the leading of unsuspecting children along a flowery path to a precipice. Makest them trust in a lie!
III. Perilous readiness to rely on fair words. Not merely to listen, or to find pleasure in hearing, but to trust. Man is stupidly incautious. The syrens song charms him, so he trusts her leading, goes alter her even to death!
IV. Appalling arrogance of falsity. The Lord hath not sent thee, yet, &c. Without any Divine commission, nevertheless Hananiah assumed the airs and wielded the influence of a messenger of God.
V. Conflict of falsehood with truth. Thou makest them trust in a lie, though the Lord hath not sent thee.
1. It was war against the true word of God.
2. It was successful conflict with truthful teaching.
3. It illustrates the lying ministry which has been in all ages active.
4. It shows the hindrances amid which Gods messengers work.
Jer. 28:16. Theme: THE SOLEMN WARNING. This year thou shall die.
That we must die is certain, but the hour is hid. Yet, if some prophet could open to us the Divine decrees, it is quite possible one or other of us would see this sentence.
I. Possibility of this event. This year we may die.
1. For our life is the greatest uncertainty in the world (Jas. 4:13-14).
2. Because thousands have died the last year (Ecc. 3:2, a time to die).
3. Thousands will certainly die this year, and we may be of the number.
4. Though we be young; for the regions of the dead are crowded with those who have died in youth.
5. Though we have not finished our education.
6. Though we be in health and vigour.
7. Though we be full of business.
8. Though we be not prepared for it.
9. Though we deliberately delay preparation.
10. Though we be unwilling to admit the thought.
11. Though we may strongly hope the contrary.
12. Though we promise ourselves many years of pleasure (Luk. 12:19-20).
II. Important consequences should we die this year.
1. If we die unpardoned, unrenewed, we should be for ever cut off from the pleasures of this present life.
2. We shall have no pleasures to substitute for those we lose.
3. All our hopes, as to the present life, will for ever perish.
4. We shall be deprived for ever of all the means of salvation (Ecc. 9:10).
5. All our hopes of heaven will eternally vanish (Pro. 11:7).
To conclude
i. How awful the thought of dying if we are yet in our sins! Let us use the interval for salvation.
ii. How pleasing the thought, and how happy the consequences, if we are believers in Christ, that eternal redemption is so near!Hannam.
Theme: ON THE NEW YEAR. This year thou shalt die.
The unexpected death of this false prophet is an instance of the extraordinary interposition of the Almighty. But the event holds lessons of universal extent and application
i. That it is in God we live and move and have our being.
ii. That the period of death of each individual is known to and appointed by Him.
Observe
I. This sentence is doubtless expressive of the decision of God concerning many this year.
1. The page of history affords no record of a single year in which death desisted from his work of destruction, or the insatiable grave said, It is enough. More than twenty millions die every year.
2. The last year of many is now commenced. The aged; bowed down with the weight of years, &c. In the meridian of life, though bound to earth by tenderest associations. Thousands in the very morning of life, though hearts beat high with hope, &c.
3. Various are the means by which Gods design will be executed: through the failure of nature; sickness; accidents; after protracted illness; suddenly and without warning; retire at night to rest but called into eternity before morning; or leave their homes in the morning never more to return alive.
II. No individual can be certain that this does not express Gods decision concerning himself.
1. Utterly impossible for us to know who are, or who are not, included in Gods appointments.
2. The circumstances of some render it most probable that this year will be their lastthe old, the infirm, &c.
3. Doubtless, those who think least of death, and confidently reckon on future years, will find this sentence fulfilled.
III. It is the duty and interest of all to use wisely the gracious hours they enjoy.
1. A solemn question arises: What is it to die? Not merely to cease from cheering scenes of earth, &c., but to pass from this state of being into the immediate presence of our Maker and Judge to give account (2Co. 5:10). It is to be rewarded (Rev. 7:14) or doomed (Mar. 9:49).
2. Surely it is the duty of each to ask, Am I prepared to die? The word of God declares that except ye repent, &c. (Luk. 13:3); that he who believeth not, &c. (Mar. 16:16); that without holiness, &c. (Heb. 12:14); that except born of the Spirit, &c. (Joh. 3:5). Let each ask, Am I thus prepared?
3. Let this year be commenced with earnest preparation. Never can a more favourable opportunity present itself.J. Bunter, A.D. 1828.
See Addenda: THE AVERAGE OR LIFE.
ADDENDA TO CHAP. 28: ILLUSTRATIONS AND SUGGESTIVE EXTRACTS
Jer. 28:13. CHRISTS YOKE EASY. Queen Elizabeth carried the crown in the procession of her sister Mary at the coronation, and she remarked that it was very heavy; but some one standing by told her it would not be heavy when she had to wear it herself. So the precepts which some men do but carry in their hands seem very heavy; but when a man comes to know Christ and to love Him, those very precepts become light and easy.Spurgeon.
A man shall carry a b cket of water on his head and be very tired of the burden; but the same man when he dives into the sea shall have thousands of buckets on his head without perceiving their weight, because he is in the element and it entirely surrounds him. The duties of holiness are very irksome to men, who are not in the element of holiness; but when once those men are cast into the element of grace, then they bear ten times more and feel no weight, but are refreshed thereby with joy unspeakable.Spurgeon.
CHRISTS EXAMPLE. Have you never read in Grecian story how the Grecian soldiers on their long marches grew exceedingly weary, and wished that the war were closed, they felt so dispirited? But there was a man whom they almost adored as a godAlexander himself, and they saw him always sharing their toil. If the road was rough, the monarch walked with them; if they were short of water, Alexander would share their thirst. At the sight of him every man grew strong. Oh! it is grand to the believer to feel that, if there be a trial or a difficulty in the Christian life, Christ has borne it, and Christ is with us bearing it still.
Jer. 28:16. THE AVERAGE OF LIFE. The average of life has altered. If a man now lives a hundred years, we go miles to see him. There is but one apple where there were five blossoms. The sexton rings the bell merrily at first; at last he tolls it.
Men in these days undergo suffering, and great wear and tear of brain and physical powers. Not one of the hundreds of the brainworkers use any moderation. Of printers, few ever live to fifty. The watchmaker shortens his own life as he measures the hours and minutes for others. The chemist breathes in death. The shoemaker wears out his life at the last. The foundryman breathes in filings. The miller breathes in dust as he toils at the grist. The mason digs his own grave with his trowel. What you do, do quickly; for this year thou shalt die.T. De Witt Talmage, D.D., A.D. 1872.
The past is a dream,
The future a breath,
The present a gleam
From birth unto death.Oriental.
Men should strive to live well, not to live long.Earl of Stirling.
Then let us fill
This little interval, this pause of life,
With all the virtues we can crowd into it.
Addison.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
E. A Warning to the False prophets Jer. 28:1-17
Alongside of the genuine prophet in ancient Israel the counterfeit prophet arose. The appearance of such fakes had been anticipated in the law of Moses and provisions were mode in the Book of Deuteronomy (Jer. 18:22; Jer. 13:1-3) for ascertaining whether or not a man was a true prophet of the Lord. In chapter 26 false prophets were named among the fanatic adversaries who sought the life of Jeremiah. Chapter 27 relates the continued opposition of these men during the reign of Zedekiah. Chapter 28 describes dramatic confrontation between Jeremiah and Hananiah, one of the false prophets. The account can be broken down into four paragraphs: (1) The prediction of Hananiah the false prophet (Jer. 28:1-4); (2) The response of Jeremiah (Jer. 28:5-9); (3) The reaction of Hananiah (Jer. 28:10-11); and Jeremiahs final word to Hananiah (Jer. 28:12-17).
1. The prediction of Hananiah (Jer. 28:1-4)
TRANSLATION
(1) And it came to pass in that year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, the fifth month, that Hananiah son of Azzur, the prophet, who was from Gibeon, said unto me in the house of the LORD in the presence of the priests and all the people, saying, (2) Thus says the LORD of hosts the God of Israel: I have shattered the yoke of the king. of Babylon. (3) Within two years I will bring back unto this place all the vessels of the house of the LORD, which Nebuchadnezzar king of Babylon took from this place and carried to Babylon. And Jeconiah the son of Jehoiakim, king of Judah, and all the exiles of Judah who went to Babylon I will bring back to this place (oracle of the LORD), for I shall shatter the yoke of the king of Babylon.
COMMENTS
Later in the same year in which Jeremiah preached his famous yoke sermon the clash between the true and false prophets occurred. This is specifically designated as the fourth year of king Zedekiah. As the present event occurred in the fifth month, the events of the preceding chapter must have occurred sometime during the first four months of that same year.
The two prophets involved in the clash are Jeremiah and Hananiah. Jeremiah has alluded several times thus far in the book to the false prophets. Here for the first time he actually names one of them. The name Hananiah means Yahweh has been gracious. Nothing is known of him except what is here recorded: he was a prophet; he was son of Azzur; and he was from the priestly city of Gibeon some eight miles northwest of Jerusalem. Because of this latter circumstance some have suggested that Hananiah may have been a priest as well as a prophet.
Hananiah chose well the place of his showdown with Jeremiah. The confrontation took place in the Temple in the presence of the priests and the people. Perhaps it was on some Sabbath or festival day when the courts of the Temple were crowded with people. Jeremiah showed up with the yoke about his neck which symbolized submission to Babylon. one cannot determine from the brief account whether Hananiahs action was preplanned or whether he simply was roused to action by the appearance of Jeremiah.
Hananiah was not secretive about what he did. He boldly approached Jeremiah and in a loud voice, no doubt, announced that he had an oracle from the Lord: Thus says the LORD of host, the God of Israel. It sounded authentic. Either this solemn introductory formula was usual with all who claimed the prophetic gift or Hananiah assumed it as implying an equal claim to inspiration with Jeremiah. The oracle is brief, but Hananiah made three distinct points. First, Hananiah announces that God had broken the yoke of the king of Babylon (Jer. 28:2). Of course this is exactly opposite what Jeremiah had been preaching. Note that Hananiah used the so-called prophetic perfecthe described the breaking of the yoke of Babylon as an accomplished fact. This was a technique which was frequently used by true prophets in predicting the future.
Hananiahs second prediction concerned the Temple vessels (Jer. 28:3). Since Babylon was to shortly fall, nothing would prevent the return of the Temple vessels to Jerusalem. The return of the Temple vessels seems to have been a prominent theme in the prognostications of the false prophets. Perhaps the capture of those sacred vessels by a foreign king created real theological problems for the priests and religious leaders. Within two full years, Hananiah confidently predicted, the Temple vessels would be returned to Jerusalem. Jeremiah had been saying just the opposite, i.e., that shortly the remaining sacred vessels would be carried away to Babylon. The basis for the figure two years is not stated. Possibly it was derived from the time-table of the nations which were plotting revolt against Babylon.
Hananiahs third prediction concerned those who were in exile in Babylon. When the yoke of Babylon was broken, Jeconiah (Jehoiachin) and all the other captives from both the 605 and 597 B.C. deportations would be permitted to return. Jeremiah had been predicting an exile of long duration (see e.g. Jer. 25:11). Furthermore Jeremiah had explicitly predicted that Jehoiachin would never return to Judah and would never have descendants to follow him upon the throne (Jer. 22:24-30). Because King Zedekiah is not mentioned in the prediction of Hananiah some have concluded that there is here personal hostility toward the present king. While it is true that many seemed to regard the exiled Jehoiachin as legitimate king there is no reason to search for subtle undertones of political dissatisfaction in this forthright prediction.
Fuente: College Press Bible Study Textbook Series
XXVIII.
(1) And it came to pass the same year . . .The chapter stands in immediate sequence with that which precedes and confirms the conclusion that the name Jehoiakim in Jer. 27:1 is simply a transcribers mistake. Of the Hananiah who appears as the most prominent of the prophets adversaries, we know nothing beyond what is here recorded. He was clearly one of the leaders of the party of resistance whom we have seen at work trying to form an alliance with the neighbouring rations in Jeremiah 27, and whose hopes had been revived by the accession of Pharaoh Hophra (Apries) to the throne of Egypt in B.C. 595. The mention of Gibeon suggests two or three thoughts not without interest :(1) It was, like Anathoth, within the tribe of Benjamin, about six or seven miles from Jerusalem, and so the antagonism between the true prophet and the false in Jerusalem may have been the revival of older local conflicts. (2) Gibeon, like Anathoth, was one of the cities of priests (Jos. 21:17), and Hananiah was probably, therefore, a priest as well as prophet. (3) As still retaining the venerable relics of a worship that had passed away; it had also once been the sanctuary of Jehovah (1Ch. 16:39). There the old tabernacle stood which had been with the people in the wildernesswhich had been removed from Shiloh when the sacred ark was taken (2Ch. 1:3). There Solomon, at the beginning of his reign, offered a stately sacrifice (1Ki. 3:4). Ought not the prophet who had grown up in the midst of those surroundings to have learnt that no place, however sacred, could count on being safe from the changes and chances of time, all fulfilling the righteous purposes of God? The occasion on which he now appears was probably one of the new moon, Sabbath, or other feast-days on which the courts of the Temple were crowded.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
HANANIAH’S FALSE PROPHECY, Jer 28:1-4.
1. Beginning fourth year From this it appears that the term “beginning” was extended so as to include the “fourth.” There is no necessity for regarding this an error in the text, as does Dean Smith. If, as would seem to be the case, Zedekiah did not become fully established in his kingdom until his fourth year, such an extension of the term “beginning” would be most natural.
Hananiah Not otherwise known; but as he belonged to Gibeon, which was a city of the priests, it has been conjectured that he, like Jeremiah, belonged to a priestly family. Hence, there may be special significance in the statement that he confronted Jeremiah in the presence of the priests.
Fuente: Whedon’s Commentary on the Old and New Testaments
Hananiah, A Cult Prophet, Declares That There Will Be Full Liberation Within Two Years, And Breaks Jeremiah’s Yoke From Round His Neck. Jeremiah Replies That His Own Word From YHWH Will Come True And That Hananiah Will Die Within The Year As A False Prophet ( Jer 28:1-17 ).
We have already learned of the antagonism of the cult prophets in Jerusalem towards Jeremiah and one named Hananiah now challenges him head on. Using similar prophetic phraseology to Jeremiah he declares that within two years there will be full restoration for Judah and Jerusalem, with the Temple vessels, along with Jehoiachin and his courtiers, returning in triumph to Jerusalem. His antagonistic attitude is emphasised by the fact that he breaks the yoke off Jeremiah’s shoulder, considering by that means that he would break the power of Jeremiah’s prophecies. It was a direct challenge to Jeremiah’s claims and would be seen by him, and by many, as a prophetic working out of the coming deliverance and as a direct confrontation with Jeremiah’s source of truth. His very action would have been seen by many of the superstitious as contributing to the fulfilment of his prophecy. He claimed to be doing it in the Name of YHWH, but did not realise (because he was deceived) that he was in fact thereby directly opposing YHWH.
His visible action would have had a huge impact on the crowds, who would see it as a real step towards deliverance, countering what Jeremiah had been prophesying, and portraying by wearing the yoke. Jeremiah initially replies to him placatingly. He hopes that he is right. But he points out that it would be to go against previous prophecies of doom and destruction, and suggests that they let the future reveal the truth.
However, he is then required by YHWH to inform the people more forcefully that Hananiah is wrong, and that what Jeremiah has previously prophesied will come about. Furthermore all should note that, as a consequence of Hananiah’s action, instead of yokes of wood there would now be yokes of iron. They had made submission even more certain. Then, as a sign that what he has stated will take place, and that Hananiah is a false prophet, he informs them that Hananiah will die within the year because he is a false prophet, an event which accordingly takes place, thus vindicating Jeremiah and countering the impact caused by the breaking of the yoke.
Jer 28:1
‘And it came about the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, that Hananiah the son of Azzur, the prophet, who was of Gibeon, spoke to me in the house of YHWH, in the presence of the priests and of all the people, saying,’
As we have previously seen these heading are a deliberate means of carrying the action forward from the commencement of Jehoiakim’s reign, when Jeremiah gave his address warning of what would come on the city and the Temple, through his wearing of a yoke as an indication of Judah’s servitude by the will of YHWH, which also commenced in the days of Jehoiakim, to the time when duplicates of that yoke were sent out to the surrounding nations who were contemplating rebellion against Babylon in the days of Zedekiah. Now things come to a head. A rival prophet of YHWH challenges him and his prophecies openly in the Temple in the presence of the priests and the festal crowds. The prophet was named Hananiah, who was the son of Azzur (otherwise unknown) and came from Gibeon. As will emerge, this was intended to be a head on challenge and collision between the two prophets, carried out with the people as witnesses, with the intention of settling mattes once and for all. The breaking of the yoke which was a prophetic symbol of Jeremiah’s message was intended to be a decisive step.
It is clear that ‘in the beginning’ included the fourth year of his reign. Rather than arguing about contradiction we should recognise that Jeremiah knew the nuances of Hebrew in his day better than we do. ‘In the beginning’ apparently therefore simply meant ‘in the initial stages, the commencing years, of his reign’.
Jer 28:2
“Thus speaks YHWH of hosts, the God of Israel, saying, ‘I have broken the yoke of the king of Babylon’.”
Hananiah declares that he speaks in the Name of YHWH of host, the God of Israel, and that His word is that He has ‘broken the yoke of the King of Babylon’. Note the use of the same distinguished and significant title as that used by Jeremiah, and no doubt by many prophets. He was claiming to speak on the same authority as Jeremiah. And he gave a prophetic declaration claiming to present the very words of YHWH. ‘Thus says YHWH — “I have broken the yoke of the king of Babylon”.’ It was a declaration directly in the face of what Jeremiah was saying signifying that God’s time was now. We can see why the crowds might have been confused. And there could be no doubt whose message they would want to believe. Hananiah’s message appealed to their sense of what YHWH owed to them as their God. They were still unable to believe that God was not satisfied with them.
Jer 28:3
“Within two full years will I bring again into this place all the vessels of YHWH’s house, which Nebuchadnezzar king of Babylon took away from this place, and carried to Babylon,”
He further declared that YHWH’s promise was that within two full years (in contrast with Jeremiah’s prophecy of seventy years of which fifty or so years remained) all the vessels of the house of YHWH which had been taken away by Nebuchadnezzar in the days of Jehoiakim, would be returned to Jerusalem and the Temple (this place). It would be restored to its former glory.
‘Within two full years.’ Literally ‘within two years of days.’
Jer 28:4
“And I will bring again to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, who went to Babylon, the word of YHWH, for I will break the yoke of the king of Babylon.”
And what was more their legitimate king, Jehoiachin (Jeconiah), who had been chosen by the people (Zedekiah had been appointed by Nebuchadnezzar and ruled by default) would again be brought to this place, along with the other exiles, and would once again be their king present among them, and most importantly, the yoke of the King of Babylon would be broken (a direct reference to the yoke that Jeremiah was wearing). It was a cheering message for the people, and he emphasised n good prophetic manner that it was by ‘the prophetic and sure word of YHWH’. His message must have uplifted the crowds and raised their hopes, making things difficult for Jeremiah, and seemingly exposing him as a false prophet. It was an encouragement to the king and the people to partake in what would be a fatal rebellion.
But it was probably not just a saying taken out of the air. We know from what is called ‘the Babylonian chronicle’ (historical records which were regularly maintained by the Babylonians although unfortunately we do not have all of them), that around this time there was a serious rebellion in Babylon which Nebuchadnezzar had to quell, and it may well be that hopes raised by that event, as communicated back to Jerusalem, combined with the rise of a powerful Pharaoh in Egypt (Pharaoh Hophra), were responsible for Hananiah’s confident prediction (the rebels in Babylon may well have promised some of the exiles that in return for their support they would be allowed to return home with the Temple vessels. See Jer 29:21 which could have been connected with such a situation). Hananiah does genuinely appear to have believed that he was a prophet of YHWH, and the priests clearly believed it too. But it is a reminder that it is not enough to have confidence in one’s own spirituality, based on popular opinion. We can so easily deceive ourselves, whilst others will admire us if we say what they want us to say. It is a reminder to us that we need to beware of overstating our own inspiration by the Holy Spirit. The widespread disagreement on certain doctrines among genuine Christians is an indication that none of us are guided fully. And we are foolish to think otherwise. I am always a little wary when someone says, ‘the Holy Spirit told (showed) me’. Full inspiration was limited to the Apostles. We are vulnerable to error.
Jer 28:5-6
‘Then the prophet Jeremiah said to the prophet Hananiah in the presence of the priests, and in the presence of all the people who stood in the house of YHWH, even the prophet Jeremiah said, “Amen. YHWH do so. YHWH perform your words which you have prophesied, to bring again the vessels of YHWH’s house, and all those of the captivity, from Babylon to this place.”
Very wisely Jeremiah did not enflame the people gathered in the Temple (and thus full at the time of religious zeal of a kind) by directly denying Hananiah’s prophecy. Rather he responded sarcastically. What Hananiah prophesied was very good, but it was to be noted that it went against the trend of past prophecy. So, yes, if YHWH wanted to do this, so be it (amen). Let YHWH perform the words that Hananiah had prophesied, bringing back from Babylon to Jerusalem the vessels of the Temple and the people from exile. Nothing would please Jeremiah more. But it went against all that the ancient prophets had spoken.
Alternately Jeremiah may have been wondering whether YHWH had indeed given a new revelation to Hananiah without communicating it to him. It would explain why, in spite of his doubts, he was willing to go along with it until he had further information from YHWH.
Jer 28:7
“Nevertheless hear you now this word which I speak in your ears, and in the ears of all the people,”
Then he hardened his position. Let his words now come into the ears of Hananiah, and into the ears of all the people, for they were of vital importance.
Jer 28:8
“The prophets who have been before me and before you of old prophesied against many countries, and against great kingdoms, of war, and of evil, and of pestilence.”
And that word was that the ancient and revered prophets who had prophesied before either of them were born, and whose words had been preserved because of their accuracy, had prophesied of war, evil and pestilence which would strike at many countries and even at great kingdoms. That was the trend of past prophecy.
Jer 28:9
“The prophet who prophesies of peace, when the word of the prophet shall come about, then shall the prophet be known, that YHWH has truly sent him.”
Thus it was the prophet who prophesied peace and well-being whose prophecies were to be seen as in doubt. Indeed they were to be seen as in such doubt that it was only when they came into fulfilment that they could be looked on as prophecies coming directly from YHWH. When the word actually came about, that was when the people could know that it was YHWH who had sent such a prophet.
It will be noted how cleverly Jeremiah had dealt with the situation He did it by sowing doubts in the minds of the people rather than by a direct refutation which could have raised their anger. He left them to ponder on the facts, demonstrating thereby that he was not alone in his views whatever current prophets might be saying, which incidentally demonstrates the high regard in which those past prophets were held by many even at this time (as we have already seen in Jer 26:18).
Jer 28:10
‘Then Hananiah the prophet took the bar from off the prophet Jeremiah’s neck, and broke it..
Jeremiah’s words clearly got under Hananiah’s skin, for he advanced on Jeremiah, determined to prove his credentials. He seized the yoke that was around Jeremiah’s neck, the symbol of his message, and deliberately broke it. We must not underestimate the significance of this act carried out in full view of the gathered people. It was a fierce and emphatic indication that Jeremiah was a false prophet, and that the prophetic sign that he wore around his neck was not to be seen as having any effect, but as a fraud. For certainly there would be some among the people who took it very seriously, indeed as a guarantee that YHWH would maintain the subjection of His people. Hananiah was almost certainly aware of the impact that it was having among the people. Once it was broken, and there was no reaction from YHWH, some would breathe a sigh of relief. They would see it as indicating that YHWH had changed His mind. That was why once it had been done, it could not be overlooked. There had to be a strong response. (They would otherwise have argued that no one other than a prophet who had a counter-message from YHWH would have dared to tamper with such a sacred symbol, and that the fact that he had got away unscathed proved him to be in the right).
Jer 28:11
‘And Hananiah spoke in the presence of all the people, saying, “Thus says YHWH, Even so will I break the yoke of Nebuchadnezzar king of Babylon within two full years from off the neck of all the nations.”
Many in the crowd were probably apprehensive at what might be YHWH’s response to Hananiah’s action, perhaps he was a little apprehensive himself, but when nothing did happen he then declared triumphantly to the people that YHWH had said that in the same way He would break the yoke of Babylon from the neck of all the nations. He appeared to have gained a significant triumph. But his folly was shortly to be revealed. (We can tend to forget that God has plenty of time. He does not always react to things immediately).
Jer 28:11
‘And the prophet Jeremiah went his way.’
Jeremiah was probably shaken by the incident and went quietly away with nothing further to say at the time. He knew that it was time to consult with YHWH. Perhaps he too wondered why YHWH had not revealed His anger at Hananiah’s action. Or possibly he felt that the excitement of the crowds was such that it would have been foolish at the time to say anything more. But he was soon to learn that far from not being concerned about what was happening YHWH was about to Hananiah’s act very firmly.
Jer 28:12
‘Then the word of YHWH came to Jeremiah, after that Hananiah the prophet had broken the bar from off the neck of the prophet Jeremiah, saying,’
YHWH’s reply is specifically said to be connected with Hananiah’s action in breaking off the yoke from the neck of Jeremiah. Such were the ideas of the people that it was not something that could pass unnoticed or be ignored. It would have been looked on as highly significant.
Jer 28:13-14
“Go, and tell Hananiah, saying, ‘Thus says YHWH, You have broken the bars of wood, but you have made in their place bars of iron’. For thus says YHWH of hosts, the God of Israel, ‘I have put a yoke of iron on the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon, and they will serve him, and I have given him the beasts of the field as well’.”
YHWH points out through Jeremiah that by breaking the wooden yoke Hananiah has accomplished nothing. He has only added to the woes of the nations, for it has meant that YHWH has replaced His wooden yoke with a yoke of iron on all the nations involved. It meant that Nebuchadnezzar’s position was even more secure. And while Hananiah might break a wooden yoke, he would be totally unable to break a yoke of iron. His action had thus caused the people nothing but harm. The reference to the ‘beasts of the field’ in addition to men reminds us of Jer 27:6 and demonstrates Nebuchadnezzar’s total control of the area and of all forms of life (compare also Jon 4:11 which demonstrates how closely man and beast were seen as involved with each other).
Jer 28:15
‘Then the prophet Jeremiah said to Hananiah the prophet, “Hear now, Hananiah. YHWH has not sent you, but you make this people to trust in a lie.” “Therefore thus says YHWH, Behold, I will send you away from off the face of the earth. This year you will die, because you have spoken rebellion against YHWH.”
And because YHWH had not sent him, and because he had made the people trust in a lie, he was convicted of being a false prophet, and the punishment for that was death (Deuteronomy 18 22). It was therefore YHWH’s intention that he be removed from the face of the earth, and that he die within the year, because he had spoken rebellion against YHWH. Because YHWH had not ‘sent’ him He would now ‘send’ him away altogether.
Jer 28:17
‘So Hananiah the prophet died the same year in the seventh month.’
And sure enough he did die within the year, in the seventh month. His death was necessary in order to counter the impression that he had made on the people by breaking Jeremiah’s symbolic yoke. It was a further warning of the fact that what Jeremiah had prophesied was the truth, and confirmed that Hananiah’s action in breaking the wooden yoke was false and had accomplished nothing. It was also a warning of the danger of falsely speaking in YHWH’s Name. While the good prophets had to fear men’s opposition (Jer 26:20-23), the false prophets needed to fear God’s. A similar example will also end chapter 29.
It is in fact understandable that Judah wanted to be free, and why they felt so deeply about it, but there was an important lesson underlying what was happening to Judah if only they had realised it, one that had already been emphasised when Israel had gone to Egypt in the days of Joseph. And that was that it was not independence and possession of the land that was most important to God, but obedience to Him. That was why YHWH was taking them into Exile. He was removing them from the places that had gripped their minds with idolatry and was emphasising to them that environment and freedom were only of secondary importance (many Christian slaves would later have a poor environment and little freedom). The only hindrance to the worship of YHWH was an unbelieving heart.
Fuente: Commentary Series on the Bible by Peter Pett
Section 2 Subsection 1 Commencing With A Speech In The Temple Jeremiah Warns Of What Is Coming And Repudiates The Promises Of The False Prophets, And While Opposed By The Hierarchy, Has His Own Status As A Prophet Recognised by Many Of The People ( Jer 26:1 to Jer 29:32 ).
The danger of dividing the prophecy up into sections and subsections, as we have done, is that we can lose something of the continuity of the prophecy. Thus while the divisions in this case are seemingly clear, the continuity must not be overlooked. What follows in Jer 26:1 to Jer 29:32 must be seen in fact as a subsequent explanation expanding on what Jeremiah has already said in chapter 25 concerning both the evil coming on Jerusalem and the seventy year period of Babylonian domination. And we now discover that this was in direct contrast with what was being currently declared by the cult prophets mentioned so prominently in chapter 23.
The whole subsection thus brings out the threat under which Judah was standing, and the direct rivalry existing between Jeremiah and his supporters, and the cult prophets, a rivalry which was caused by their deeply contrasting views about the future. It commences with the fact that the cult prophets combined with the priests in arraigning Jeremiah and seeking his death in chapter 26, something which is followed by examples of their activities and their continued opposition to Jeremiah, thus illustrating what was described in Jer 23:9-40. This section too could have been headed ‘concerning the prophets’, were it not that its tentacles reached out further.
The subsection is a unity. It commences at the beginning of the reign of Jehoiakim bringing out the new situation that had arisen with the death of Josiah and the advent of a new king who ‘did what was evil in the eyes of YHWH’ (2Ki 23:37), continues by showing that from that time on Jeremiah wore a yoke about his neck as an indication that Judah was no longer an independent nation, something which goes on until things are brought to a head during the reign of Zedekiah when the yoke is broken from his neck by a prophet who prophesies falsely and dies as a result. Meanwhile Jeremiah has sent duplicates of his yoke to the kings of surrounding nations who are contemplating rebellion against Babylon, to warn them against such rebellion. And the subsection closes with a letter from him to the exiles in Babylonia warning them against expecting a swift return, resulting in a return letter from a prominent prophet calling for the arraignment of Jeremiah.
The subsection itself divides up as follows:
A) ‘In the beginning of the reign of Jehoiakim — came this word from YHWH saying –’ (Jer 26:1). The chapter commences in the Temple with a call to repentance, which is followed by a warning that their Temple would otherwise be made like Shiloh, (which was where the original Temple/Tabernacle was destroyed by the Philistines in the days of Samuel), and their city would become a curse among the nations (compareJer 25:29; Jer 25:37). The resulting persecution of Jeremiah, especially by the priests and the cult prophets, is then described, although ameliorated by a counter-argument put forward by ‘the elders of the people of the land’ who clearly accepted Jeremiah as a genuine prophet and cited the prophecies of Micah in his support.
B) ‘In the beginning of the reign of Jehoiakim — came this word to Jeremiah from YHWH saying –’ (Jer 27:1). This chapter commences with Jeremiah, at the command of YHWH, starting to wear symbolic instruments of restraint on his neck as an illustration of the bondage that has come on them from Egypt and is coming at the hands of Babylon. Then during the reign of Zedekiah he is commanded to send these same instruments of bondage among the surrounding nations because of a planned rebellion against Babylon, conveying a similar message to them, that they must accept being subject nations, and warning them against listening to those who say otherwise. Meanwhile Zedekiah and Judah are given the same message together with the assurance, contrary to the teaching of the cult prophets, that rather than experiencing deliverance, what remains of the vessels of YHWH in the Temple will also be carried off to Babylon.
C) ‘And it came about in the same year at the beginning of the reign of Zedekiah –’ (Jer 28:1). In this chapter the false prophets, and especially Hananiah, prophesy that within a short time subservience to Babylon will be over and Jehoiachin and his fellow exiles will return in triumph from Babylon together with all the vessels of the Temple. Jeremiah replies that it will not be so. Rather ‘all these nations’ will have to serve Babylon into the known future. He then prophesies the death of Hananiah because of his rebellion against the truth of YHWH, something which occurs within the year.
D) ‘Now these are the words of the letter that Jeremiah the Prophet sent from Jerusalem to the residue of the elders of the captivity, — etc. (Jer 29:1). In a letter sent to the exiles in Babylonia Jeremiah advises the exiles not to listen to false prophets but to settle down in Babylonia and make the best of a bad situation, because their exile is destined by YHWH to last for ‘seventy years’. Furthermore he emphasises the dark shadows of the future for those who are left behind, although promising that once His exiled people have been dealt with in judgment, YHWH will bring them back again to the land and cause them to acknowledge Him once again. He then prophesies against the false prophets, especially the prominent one who had put pressure on for him to be arrested.
Fuente: Commentary Series on the Bible by Peter Pett
SECTION 2 ( Jer 26:1 to Jer 45:5 ).
Whilst the first twenty five chapters of Jeremiah have mainly been a record of his general prophecies, mostly given during the reigns of Josiah and Jehoiakim, and have been in the first person, this second section of Jeremiah (Jer 26:1 to Jer 45:5) is in the third person, includes a great deal of material about the problems that Jeremiah faced during his ministry and provides information about the opposition that he continually encountered. This use of the third person was a device regularly used by prophets so that it does not necessarily indicate that it was not directly the work of Jeremiah, although in his case we actually have good reason to think that much of it was recorded under his guidance by his amanuensis and friend, Baruch (Jer 36:4).
It can be divided up as follows:
1. Commencing With A Speech In The Temple Jeremiah Warns Of What Is Coming And Repudiates The Promises Of The False Prophets (Jer 26:1 to Jer 29:32).
2. Promises Are Given Of Eventual Restoration And Of A New Covenant Written In The Heart (Jer 30:1 to Jer 33:26).
3. YHWH’s Continuing Word of Judgment Is Given Through Jeremiah And Its Repercussions Leading Up To The Fall Of Jerusalem Are Revealed (Jer 34:1 to Jer 39:18).
4. Events Subsequent To The Fall Of Jerusalem (Jer 40:1 to Jer 45:5).
Fuente: Commentary Series on the Bible by Peter Pett
Hananiah’s False Prophecy
v. 1. And it came to pass the same year, in the beginning of the reign of Zedekiah, king of Judah, v. 2. Thus speaketh the Lord of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon, v. 3. Within two full years, v. 4. and I will bring again to this place Jeconiah, the son of Jehoiakim, king of Judah, with all the captives of Judah that went into Babylon, saith the Lord, v. 5. Then the prophet Jeremiah said unto the prophet Hananiah in the presence of the priests and in the presence of all the people that stood in the house of the Lord, v. 6. even the prophet Jeremiah said, Amen, v. 7. Nevertheless hear thou now this word that I speak in thine ears, v. 8. The prophets that have been before me and before thee of old, v. 9. The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known that the Lord hath truly sent him. v. 10. Then Hananiah, the prophet, took the yoke from off the prophet Jeremiah’s neck, v. 11. And Hananiah spake in the presence of all the people, saying,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Hananiah’s false prophecy; his reprimand from Jeremiah; and his fate. The preciseness of the date in verse 1 is to emphasize the supernatural character of Jeremiah’s prediction. The latter was uttered in the fifth month of the fourth year of Zedekiah, and Hananiah died in the seventh month of the same year (verse 17).
Jer 28:1
In the beginning of the reign of Zedekiah. It seems strange that the fourth year of a reign which only lasted eleven years in all should be called “the beginning. Is it not probable that the clause was interpolated here by a later copyist on account of Jer 27:1, where at present a similar clause (see note) is found? Originally placed in the margin as a gloss upon the words “the same year,” it would very easily find its way into the text. Hananiah the prophet (see on Jer 27:15). Gibeon. This was a priestly city (Jos 21:17), so that Hananiah was probably himself a priest like Jeremiah (Jer 1:1) and Pashur (Jer 20:1). The modern El Jib, on an isolated, rocky hill, doubtless represents the ancient Gibeon. In the presence of the priests and of all the people. Apparently the event took place on either a new moon or a Sabbath, when the people would throng to the temple.
Jer 28:2
Hananiah opens his prophecy with the usual formula, claiming Divine inspiration in the fullest sense. His message is short and sweet: I have brokeni.e. I have decreed to break (the perfect of prophetic certitude)the yoke of the king of Babylon. Had Hananiah stopped here, he might, perhaps, have escaped Jeremiah’s indignant rebuke. But with light-hearted arrogance he ventures to fix a time close at hand for the event, which, no doubt, was destined to occur, but after a long interval. Dr. Payne Smith suggests that he probably cherished the belief that the confederacy then on foot (Jer 27:3) would defeat Nebuchadnezzar.
Jer 28:4
And I will bring again Jeconiah. Hananiah thus directly contradicts the assurance of Jeremiah (Jer 22:26, Jer 22:27) that Jehoiachin would not return, but would die in a foreign land. Has he a political object in his favorable prognostication for the deposed king? Does he, in short, belong to a Jehoiachin party opposed to the friends of Zedekiah? The view is possible, and may seem to be confirmed by the emphatic repetition of the fall of Nebuchadnezzar, the liege lord of Zedekiah. Still there is evidence enough in modern history that the return of an exile is not necessarily tantamount to his reinstatement in his office.
Jer 28:5-9
Jeremiah’s reply. He heartily wishes that Hananiah’s prediction were capable of fulfillment, but it runs directly counter to the declarations of all the older prophets. “War, and evil, and pestilence” was their constant burden, for the people to whom they prophesied were unworthy of the golden age of felicity in which the prophets so firmly believed. Only by a terrible judgment could the people of Israel be purified for the Messianic age. This appears to be what Jeremiah means by verse 8. True, he speaks of “countries” and “kingdoms” in the plural, but all the great prophets include the nations best known to them within the range of their preaching, and even of their Messianic preaching. Isaiah, for instance, threatens sore judgment upon Egypt and Assyria, and yet he holds out the cheering prospect that Egypt and Assyria will have a part in the Messianic felicity. Thus Hananiah’s prediction has probabilities very strongly against it He not only prophesies “peace,’ but attaches no condition to his promise, which, therefore, has double need of verification by the event (comp. Deu 18:22).
Jer 28:10, Jer 28:11
Instead of any rejoinder, Hananiah has recourse to violence, tears off and breaks the yoke on Jeremiah’s neck, and repeats his declaration of the fall of Nebuchadnezzar within two years. Jeremiah meekly suffers.
Jer 28:12-17
No long time after this the prophet is commissioned to tell the bitter truth more fully than he had done before, and to warn Hananiah of his coming punishment.
Jer 28:13
The yokes of wood; rather, a yoke of wood. The word rendered in the Authorized Version” yokes” means properly “poles,” two of which, with the “bands,” composed a “yoke” (see on Jer 27:2). But thou shalt make; rather, but thou hast made. The sense in which Hananiah is said to have made “a yoke of iron” (we should render in the singular) comes out in Jer 28:14. The point is that there was a certain justification for Hananiah’s violent act, but not that which he supposed. Jeremiah’s wooden yoke was really an inadequate symbol; the prophet was too tender to his people. Thus God made the truth appear in still fuller brightness from the very perverseness of its enemy.
Jer 28:14
The beasts of the field (see on Jer 27:6).
Jer 28:15
The prophet Jeremiah unto Hananiah the prophet. In one sense Hananiah was a prophet as much as Jeremiah. He claimed to have received the prophetic call, and God alone, who searcheth the heart, could pronounce upon the justice of his claim. Whatever training was regarded as necessary for the office he had probably gone through, and now for a number of years he had been universally recognized as a member of the prophetic class. Probably he had those natural gifts, including a real, though dim and not unerring, “second sight,” which seems to have formed the substratum of Old Testament prophecy; but he certainly had not the moral backbone so conspicuous in Jeremiah, and he lacked that intimate communion with God (this became dear on the present occasion) which alone warranted the assurance that “Jehovah, the God of Israel, hath sent me.”
Jer 28:16
I will east thee; rather, I song thee away. Possibly, as Hitzig suggests, there is an allusion to the preceding verse, in which the same verb occurs. Thou hast taught rebellion; literally, thou hast spoken turning aside. To “speak turning aside (or, ‘rebellion’)” is a phrase of Deuteronomy (Deu 13:6), where it is used, as here, of opposition, not to Jehovah, but to revealed truth.
HOMILETICS
Jer 28:1-17
The story of Hananiah the prophet.
Hananiah, priest and professional prophet, now presents himself as the rival and opponent of Jeremiah. A rude and shallow man, he probably thrusts himself forward unasked, as the representative of the popular prophets of smooth things whom it is the true prophet’s painful duty to refute and rebuke. His own conduct and Jeremiah’s behavior to him are both clearly brought before us in this chapter.
I. THE CONDUCT OF HAVANIAH.
1. He utters a pleasing prophecy. He promises a speedy overthrow of the tyranny of Nebuchadnezzar. Even Jeremiah heartily echoes the wish that the prediction could be true. It is always easiest to prophesy smooth things, to soothe and flatter rather than convince men of sin and persuade them to accept the darker truths.
2. Hananiah speaks with great positiveness. He boldly claims the authority of God for what he says (verse 2). His assertions are definite, minute, inherently consistent. Daring assumptions such as those of Hananiah carry the unthinking as by storm. A brazen face, a loud voice, a positive assertion, are enough to convince many people without the slightest ground in reason. You have only to say a thing very strongly and to repeat it very often, and the mere force of utterance will make way for it where calm, measured reasoning quite fails. Hananiah is definite in detail. People have a tendency to believe what they can understand clearly and imagine vividly. We must be warned, therefore,
(1) that they who make the loudest claims to speak for God may have least right to do so;
(2) that the truth of a statement must be measured, not by the vehemence with which it is asserted, but by the strength of the grounds on which it rests; and
(3) that the reality of things cannot be ascertained by reflection on the consistency, clearness, and fullness of our subjective ideas about them.
3. Hananiah manifests a stupid insolence under contradiction. He cannot reason with Jeremiah, he cannot refute the great prophet’s words, he has no new thoughts to contribute; he can only repeat his former assertion with loud words and passionate actions. He is a poor, unintellectual creature, whose notion of controversy is like that of foolish people we sometimes meet withpeople who imagine that to argue is just to repeat an assertion with dogged obstinacy. Hananiah loses his temper and behaves with rudeness to Jeremiah. The last refuge of the helpless controversialist is insolence and abuse.
II. THE BEHAVIOR OF JEREMIAH TO HANANIAH.
1. He heartily assents to the false prophet’s desire for the happiness of the nation. “Jeremiah said, Amen: the Lord do so,” etc. (verse 6). He had been accused of a traitorous wish to see his country humiliated. No charge could be more false. The preacher who feels it his duty to threaten Divine punishments to wicked men should not be accused of wishing them evil. He may speak with grief and regret, as God also punishes reluctantly (Eze 33:11).
2. Jeremiah appeals to the example of the older prophets. He is true to their teaching, while Hananiah contradicts it. This appeal should be unanswerable to one who, like Jeremiah’s opponent, professes to be the successor of these men. Amongst men who believe in the Bible the appeal to Scripture should be a first resort. How can a Christian teacher maintain his ground if he is contradicting this highest authority? Jeremiah was fond of “the old paths,” the traditions and examples of earlier prophets. There is a consistency in prophecy, a common spirit, common ideas and principles in the prophets, and in revelation generally.
3. Jeremiah appeals to the confirmation of facts. (Verse 9.) He dares to await the verdict of history; he challenges Hananiah to do the same. We are too hasty in following the loud and pushing popular spirits of the hour. Wait and see the issue of their work when the first excitement has died away.
4. Jeremiah meets the insolence of Hananiah with quiet courtesy. He calmly reasons with him at first. When he finds his opponent proof against arguments which only rouse his temper, he quietly leaves him. There are times when men are too heated for argument, and there are men with whom it is always useless to argue. Under such circumstances the interest of truth, our own rightful dignity, and charity to our opponent, caution us to leave him in silence.
5. Jeremiah reiterates his prediction at a later time, with more stringent threats, and pronounces a solemn sentence of death on Hananiah. This he does after receiving fresh communications from Heaven and under the urgency of a Divine commission. It is always our duty to forgive our enemies; but if they are also the enemies of God, we may recognize the justice of God’s judgment on them. It is to be noted that Jeremiah did not compass the death of Hananiah; he only foretold it, and this under a Divine impulse. The words of Jeremiah were verified. Hananiah died long before events proved the futility of his own prophecy. Perhaps this was best for him. His death is a solemn warning to people who may be tempted to sacrifice truth for popularity.
Jer 28:8
An appeal to ancient prophecy.
I. THE PRINCIPLES OF THE APPEAL. Several important principles are here illustrated.
1. The value of a precedent. Novel circumstances demand novel actions. The spirit of progress should teach us to improve on the conduct of our forefathers. Yet the most radical progressionist must often see the use of a precedent. It is an appeal from the confusion and excitement of the moment to an example which can be studied more calmly. If the precedent is respected by both parties of a quarrel, there is in it a common meeting-place for a reconciliation. The Bible is useful to us in this way for its great examples.
2. The duty of referring to Scripture. Jeremiah did not simply refer to antiquity; he referred to ancient prophecyto the authority of a series of inspired teachers. This is the justification of our appeals to the Bible. It is not that the Bible is an old book, but that it is the fountain of special Divine illumination.
3. The unity of Scripture. The most original thinkers have usually started on the foundation prepared by their predecessors. But such men as Kepler and Newton have left their teachers far behind, and exposed the error of much of their teaching. It is different with the Bible. Here, too, there is the progressive development of thought, the growing light of revelation. But while the outer husk of the earlier ideas of the Bible is cast aside, those ideas themselves are not discarded, but enlarged and glorified by a fuller evolution. Definite laws are changed, but vital principles remain. Thus there is a marvelous unity in the Bible.
II. THE RESULT OF THE APPEAL. This led to a confirmation of the darker view of the future. It was a sad result. It is only too true that the old prophets were preachers of repentance, threatening wrath and judgment. Their visions of the brighter future were few compared with their more stern predictions. The former, too, referred to distant times, the latter to circumstances of immediate interest. It is a terrible thought that an inspired view of human nature should lead so many great and good men to this gloomy conclusion. If these men rose from their graves and lifted up their voices in our own cities would they completely change their tone? Such a man as Thomas Carlyle seemed to realize something of the spirit of these old Hebrew prophets, and to him the condition of the modern world suggested the gloomiest forebodings. Happily, we do not look to the verdict of a prophet for our salvation. Christ has coma we listen to the teaching of apostles as well as to that of prophets. We have a New Testament. If the prophet exposes our sin and threatens our ruin, the gospel teacher points to the remedy in the redemption of the world by our Lord and Savior Jesus Christ.
Jer 28:13, Jer 28:14
Yokes of iron.
Hananiah broke the wooden yoke which Jeremiah wore in token of the approaching servitude of the Jews. In return he was told that the real yoke of Babylon would be much more severea yoke of iron.
I. FACTS ARE MORE IMPORTANT THAN OPINIONS. If the rule of Babylon really would be as a yoke of iron, what was the use of circulating milder views of the future? We are too much inclined to judge of ideas by their fitness for our own previous notions, instead of testing them solely by their consistency with facts.
II. THE FUTURE MAY BE WORSE THAN WE EXPECT. There are dreadful events in past history. May there not also be dreadful events in future experience? Life is not a harmless plaything, nor the earth a thornless garden. There are terrors, judgments, agonies, in this strange world of ours. Who knows what may be in the next? This much we should all know: God is not the easy, indulgent Being of lax principles that shallow optimists fancy him to be, but wisely firm as well as infinitely merciful where mercy can be justly exercised.
III. NEGLECT OF TIMELY WARNING WILL INCREASE FUTURE SUFFERING. If the yoke of wood is broken, a yoke of iron shall be forged to take its place. The longer we delay hearkening to the warnings of God the worse must be our future punishment, because our sin is increasing while we remain impenitent; because to sin against light, against admonition, is to sin more plainly and willfully; and also because the rejection of a warning sent in mercy is itself an act of resistance to the will of God.
Jer 28:16
This year thou shalt die.
It is a great mercy that God has hidden from us the date of our death. If this were known all life would be deranged; some would grow reckless, some negligent of their highest duty till death was near, some despondent and unfit for all work, some overclouded with grief for the approaching separation from loved friends. We may be thankful, therefore, that God keeps the secret to him-soil “Our times are in his hand.” Still, it may be profitable for us to question ourselves how we should act if such a revelation were madeif an angel came to us with the message, “This year thou shalt die.” What would be the effect of such a message?
I. IT WOULD URGE US TO PUT OUR TEMPORAL AFFAIRS IN READINESS FOR DEATH. We should wish to “put our house in order,” to see that all was left right and straight for those who come after us, to do all in our power to provide for those who are dependent on us. But none of us knows but that he may die this year. We should not, therefore, delay in providing for those who will be left. It is foolish for a man not to make his will till he knows he is dying. Cruel injustice has often been done through the postponement of this duty until too late.
II. IT WOULD URGE US TO BE READY FOR ANOTHER WORLD. It would matter little what happened to us for the few months that remained of our earthly course. This life would then seem a poor shadow, its treasures not worth a thought. All anxiety would be fixed on “that undiscovered country.” But we do not know but that we shall die this year; and we do know that life is fast fleeting. Should we not be ready in any case? Should we not feel as pilgrims and strangers, and seek for better treasures than those of earth, which all lie a prey to thief and moth and rust? Besides, spiritual preparation for death is not the simple, mechanical thing it appears to be in conventional language. Do we know we shall ever be able to fit ourselves for another world if we postpone all considerations of this momentous subject? It should be remembered, too, that he who is not fit to die is not fit to live; that spiritual condition which is real preparedness for heaven is just the condition for serving God here; if we are rightly living now we are fit to diethen and only then.
III. IT WOULD URGE US TO A DILIGENT COMPLETION OF OUR LIFE‘S WORK. It would be a call to earnest effort to redeem the short remainder of our days. There would be much that we should desire to see finished. It would be sad to let the task fall from our hands unaccomplished. But the same appeal is made to all of us. Life is short, and the work of life is great. There is much for the longest life to do. In any case there is no time for idle postponement of service. Every day has its duty; neglect this, and you can never return to it without neglecting the duty of the morrow. Let us all “work while it is day,” seeing that “the night cometh, when no man can work” (Joh 9:4).
IV. IT SHOULD NOT TROUBLE THE CHRISTIAN WITH ANY FEAR. To him death has lost its sting. The natural human shrinking from it may remain, but this should be overwhelmed by the thought of the home beyond. For him to die is to end “the heartache, and the thousand natural shocks that flesh is heir to,” and to enter the rest, the safety, the joy of heaven. But to the spiritual man it is more than this. All his better days he has been seeking to be nearer to God; for God he has been panting and yearning. Death will be the fruition of this his heart’s hunger; it will make him “forever with the Lord.” Earthly ties will still be strong, but he will feel that all is well that is God’s will. If God’s will be that he live, he will rejoice in the privilege of service; if it be that he die, he will feel this as “gain,” so that, “whether he live or die, he is the Lord’s.”
“Lord it belongs not to my care
Whether I die or live;
To love and serve thee is my share,
And this thy grace must give.”
HOMILIES BY A.F. MUIR
Jer 28:1-17
How to answer those who oppose the truth.
Where the light is there will be the deepest shadow; the truth is ever sharply defined against falsehood. Just when it was most important that the will of God and the real position of Israel should be ascertained, there were many striving to deceive and misrepresent. The behavior of Jeremiah on this occasion was twofold.
I. ACCORDING TO HUMAN KNOWLEDGE AND JUDGMENT.
1. With moderation. “Amen: the Lord do so.” Under such trying circumstances the behavior of the prophet is praiseworthy in the extreme. The contradiction and indignity to which he had been subjected might have excused a hot rejoinder. He is willing to have the dispute settled in a very effectual way. Meanwhile he is careful to make it clear that he too desired what his opponent had prophesied. This was the disposition of the Master, and should be copied by all his disciples. “A soft answer turneth away wrath;” “The servant of the Lord must not strive, but be gentle unto all men.”
2. By an appeal to the great principle that the event will determine the truth of their predictions or the wisdom of their conduct. (Verses 8, 9.) This was an appeal to the conscience of his opponent.
3. Quiet submission to the will of God. “And the prophet Jeremiah went his way.” When there is no sign of reasonableness in our antagonists, or no prospect of immediate success, it is well to submit quietly and to wait God’s time. This is the test of spiritual reality. True Christianity will show itself in earnest, unobtrusive actions and patient waiting for Christ. The most eloquent enforcement of the gospel is a quiet, consistent life.
II. AS INSPIRED. Whilst he had no direct message he was silent. But God, who will not leave his servants without a witness, and who resents the slightest dishonor to which they are subjected, came to his rescue. The whole attitude of the prophet is now changed. With certainty he recovers also his vivacity, energy, and fearless power of denunciation. He is now the minister of judgment.
1. To the nation. The yoke of wood gives place to one of iron. The complicity of the people in the guilt of the false prophet must be punished. Their resistance to the will of God and disbelief of his servant involves them in a heavier sentence. So it is with all impenitence and rejection of God’s Word. The position of the transgressor cannot remain the same. With each step he plunges into deeper guilt and more fearful judgment.
2. To the originator of the offense. In this case the sentence is proportionately heavier and more immediate. Death is pronounced against the offending prophet with terrible brevity and clearness. There is ever a distinction between offenders and those who cause them to often& Primacy in disobedience will ensure a special and unmistakable mark of God’s anger. This announcement of doom, simple as it was in itself, must have been appalling to its hearer, whose inner sense of degradation and falseness would enhance its force. It is possible that the time and manner of this communication may have been intended to awaken repentance; failing which it was carded into effect. All around us such judgments are taking place, and it is well for men to examine what manner of spirit they are of ere they presume to occupy sacred offices or to set themselves against the laws of God’s kingdom.M.
Jer 28:10, Jer 28:11
Presumption increasing with impunity.
The meekness of Jeremiah’s reply emboldened the false prophet, and he forthwith proceeded from words to actions. The symbol appointed by God was publicly removed from the shoulders of Jeremiah and destroyed. Opposition to the spirit and will of God could scarcely go further. The interpretation given to the action reveals how false and dangerous the position assumed.
I. THE SERVANTS OF GOD ARE FREQUENTLY AT APPARENT DISADVANTAGE AS COMPARED WITH THE SERVANTS OF SATAN. The action was so sudden and unexpected that Jeremiah had but little to say, and eventually went his way, sad but silent. Everything seemed to favor his opponent. The “patriotic party” was enthusiastic, and not to be restrained. The wisdom of this world is prompt and versatile because it is unprincipled; and it is bold because it is profane and unbelieving. Yet this is the condition under which the followers of the truth are to contend.
II. THE SERVANTS OF SATAN ARE THEREBY ENCOURAGED TO MORE PRONOUNCED BEHAVIOR, AND COMMIT THEMSELVES BEYOND RECALL. Hananiah’s case illustrates this in two ways, viz.:
1. Sacrilegious action. Touching the person of the prophet. Deliberately destroying the yoke which he must have known was of Divine appointment.
2. Its definitive interpretation. He not only rebelled against the Lord, but committed himself to a prediction with a fixed date, and one that must soon arrive. The necessity of the position he had assumed was upon him. Woe to the prophet of lies who ventures upon definite and verifiable prophecies! There is no halting-place to those who begin systematically to oppose God’s truth. They must ere long be caught in their own snares. With the sense of reverence the fear of consequences is forgotten and caution is discarded.
III. BY SO DOING THEY HASTEN THEIR OWN JUDGMENT. The triumph is brilliant but short-lived, and purchased at terrible cost. Let sinners pause when their crimes are made easy for them and excess follows upon excess. The motion of the rapid may but precede the fall (Jud Jer 1:8-13). When human resources and precautions are exhausted, it may be a sign that God will undertake his own cause. His servants are justified at such a time in looking for and invoking his help, which is likely to be of a very signal and determining kind.M.
HOMILIES BY D. YOUNG
Jer 28:1-17
A false prophet and his fate.
I. HANANIAH‘S PRESUMPTION. Note his direct challenge to the true prophet. He seeks out Jeremiah in the house of Jehovah, “in the presence of the priests and of all the people.” A prophet was, of course, bound to make his utterances in public, but Hananiah waited his chance until he found an opportunity of bearding the hated Jeremiah in as open a way as possible. He speaks explicitly in the Name of Jehovah. He is not afraid to take the great Name in vain. Let us be warned lest we heedlessly utter, under the pretended authority of God, what is nothing more than the daring imagination of our own hearts. The false prophet Ventures on the very figure which had been employed by the true prophet. It would almost seem as if Jeremiah had habitually borne something in the shape of a yoke, and if so, it must have been a very irritating sight to the false prophets. Little wonder that, under the pretence of a prophetic mission, he ventured on the removal of this yoke. Above all things, there is the confident assertion with respect to time. Notwithstanding all the manifest difficulties of the achievement, Hananiah is not afraid to say that in two years Judah will again be firmly resting on its old foundations. Thus from all these indications of presumptuous action, we have an illustration of how confident heretics are in their error. Too often we are doubtful and partial in our statements of truth. We lack that faith and that thorough-going assertion of the truths God has revealed which are so necessary to make those truths full of operative and irresistible force. Hananiah here is as confident as he can be in all his deadly errors. He has not the least fear of plunging into the greatest responsibilities with regard to definite predictions. He passes from the ground of mere expostulations and remonstrances, and ventures on statements which in a very short time must either make him or ruin him. Let us learn from our enemies, and labor to be confident and determined in our assertion of truth, seeing there is no lack of determination on the part of those who have cast in their lot with error.
II. HANANIAH‘S PERSISTENCE. It is very noticeable that Jeremiah does not meet him in anything of an angry or denouncing manner. It would have well pleased the true prophet to see the predictions of the false prophet brought about; for it is made abundantly evident that the sufferings of his country were an unspeakable grief to Jeremiah. An angry reply served no good purpose. The true prophet could manifest a dignified patience, and leave time to vindicate both the validity of his prophetic claim and his fidelity in speaking the truth. Meantime, he can only recommend Hananiah to consider well the lessons of history, and how the prophets of old had spoken of stern dealings with many wicked nations. Unfortunately, bad men are hardly ever discriminating students of history. Hananiah was here given an opportunity of repentance, if only he had chosen to avail himself of it. But so full was he of his own devices that gentle treatment only increased his audacity, and he drew public attention more than ever to himself by removing the symbolic yoke from Jeremiah’s neck. That he was allowed to do all this should teach us a lesson of patience and trust when we see wicked men pursuing, undisturbed, their chosen path. They are only climbing higher that their ultimate ruin may become more widely manifest.
III. HANANIAH‘S DOOM. The first result of his presumptuous conduct is to bring a more emphatic prophecy with regard to the captives. The second is to bring s sentence of death on the false prophet himself. He who has dealt rashly with the ordering of times and seasons is to know by a bitter experience that God has these times and seasons in his own hands. He is to die within the year. Notice the sin which he is charred with committing. He is doomed to death, not simply for the falsehood or the profanity, but for this, that he had taught rebellion against Jehovah. His words were an incitement to make a useless and premature attempt at liberation. God’s prediction with regard to the captivity in Babylon had in it the nature of a command.
IV. HANANIAH‘S DEATH. It came very quickly. Two months at the outside was the space between the utterance of a false rebellious statement and the confirming of a true one. The death came at such an interval as was very impressive. Compare the relations between Jeremiah and Hananiah here with those between Peter and Ananias. Both Hananiah and Ananias dealt presumptuously with the holiest of things.Y.
Fuente: The Complete Pulpit Commentary
Jer 28:1. And it came to pass the same year Houbigant very properly renders this, It was the fourth year of the reign of Zedekiah; in that year, in the fifth month, &c. Hananiah, &c.for otherwise, it is impossible to reconcile the verse to itself. See his note.
Fuente: Commentary on the Holy Bible by Thomas Coke
2. THE CONFLICT OF JEREMIAH WITH THE FALSE PROPHETS IN THE FOURTH YEAR OF ZEDEKIAH
Jeremiah 27, 28
Jer 27:1-22
1In the beginning of the reign of Jehoiakim [Zedekiah], the son of Josiah, king 2of Judah, came this word unto Jeremiah from the Lord saying, Thus saith the 3Lord to me, Make thee bonds and yokes and put them upon thy neck, and send them to the king of Edom and to the king of Moab, and to the king of the Ammonites, and to the king of Tyrus, and to the king of Zidon, by the hand of the messengers 4which came to Jerusalem unto Zedekiah, king of Judah. And command them to say unto their masters, Thus saith the Lord of hosts [Jehovah Zebaoth] 5the God of Israel, Thus shall ye say unto your masters; I have made the earth, the man and the beast that are upon the ground, by my great power and by my 6out-stretched arm, and have given it to whom it seemed meet unto me. And now have I given all these lands into the hand of Nebuchadnezzar, king of Babylon, 7my servant; and the beasts of the field have I given him also to serve him. And all nations shall serve him, and his son, and his sons son, until the very time of his land come: and then many nations and great kings shall serve themselves of 8him. And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar, the king of Babylon, and that1 will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the Lord [Jehovah] with the sword, and with the famine, and with the pestilence, until I 9have consumed2 them by his hand. Therefore hearken not ye to your priests, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers, 10which speak unto you, saying, Ye shall not serve the king of Babylon. For they prophesy a lie unto you, to remove you far from your land; and that I should 11drive you out, and ye should perish. But the nations that bring their neck under the yoke of the king of Babylon, those will I let remain still in their own land, 12saith the Lord; and they shall till it and dwell therein. I spake also to Zedekiah, king of Judah, according to all those words, saying, Bring your necks under 13the yoke of the king of Babylon, and serve him and his people, and live.3 Why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence, as the Lord hath spoken against the nation that will not serve the king of 14Babylon? Therefore hearken not unto the words of the prophets that speak unto you, saying, Ye shall not serve the king of Babylon; for they prophesy a lie unto 15you. For I have not sent them, saith the Lord, [Jehovah] yet they prophesy a lie in my name; that I might drive you out, and that ye might perish, ye and the 16priests that prophesy unto you. Also I spake to the priests and to all this people, saying, Thus saith the Lord [Jehovah]; Hearken not to the words of your prophets that prophesy unto you, saying, Behold the vessels of the Lords house shall now shortly be brought again from Babylon; for they prophesy a lie unto you. 17Hearken not unto them; serve the king of Babylon, and live: wherefore should 18this city be laid waste? But if they be prophets, and if the word of the Lord be with them, let them now make intercession to the Lord of hosts [Jehovah Zebaoth] that the vessels which are left in the house of the Lord, and in the house of the king of Judah, and at Jerusalem, go4 not to Babylon.
19For thus saith the Lord of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in 20the city, which Nebuchadnezzar king of Babylon took not, when he carried away captive5 Jeconiah the son of Jehoiakim king of Judah from Jerusalem to Babylon, 21and all the nobles of Judah and Jerusalem; Yea, thus saith the Lord of hosts, the God of Israel, concerning the vessels that remain in the house of the Lord 22[Jehovah] and in the house of the king of Judah and of Jerusalem; they shall be carried to Babylon, and there shall they be until the day that I visit them, saith the Lord; then will I bring them up, and restore them to this place.
Jer 28:1-17
1And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year,6 and in the fifth month, that Hananiah the son of Azur the prophet, which was of Gibeon, spake unto me in the presence of the 2priests, and of all the people, saying, Thus speaketh the Lord of hosts, the God of 3Israel, saying, I have broken the yoke of the king of Babylon. Within two full years7will I bring again into this place all the vessels of the Lords house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to 4Babylon: And I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the Lord, for I will break the yoke of the king of Babylon.
5Then the prophet Jeremiah said unto the prophet Hananiah in the presence of the priests, and in the presence of all the people that stood in the house of the 6Lord [Jehovah]. Even the prophet Jeremiah said, Amen: 8the Lord do so: the Lord perform thy words which thou hast prophesied, to bring again the vessels of the Lords house, and all that is carried away captive, from Babylon into this 7place. Nevertheless hear thou now the word that I speak in thine ears, and in the 8ears of all the people; the prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, 9and of evil, and of pestilence. 9The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him.
10Then Hananiah the prophet took the yoke from off the prophet Jeremiahs neck, 11and brake it.10 And Hananiah spake in the presence of all the people, saying, Thus saith the Lord; even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. And the 12prophet Jeremiah went his way. Then the word of the Lord came to Jeremiah, after that Hananiah the prophet had broken the yoke from off the neck of the 13prophet Jeremiah, saying, Go and tell Hananiah, saying, Thus saith the Lord; Thou hast broken the yokes of wood, but thou shalt make for them yokes of iron. 14For thus saith the Lord of hosts, the God of Israel; I have put a, yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar, king of Babylon; and they shall serve him: and I have given him the beasts of the field also.
15Then said the prophet Jeremiah unto Hananiah the prophet, Hear now Hananiah; The Lord hath not sent thee; but thou makest this people to trust in a lie. 16Therefore thus saith the Lord, Behold, I will cast11 thee from off the face of the earth; this year thou shalt die, because thou hast taught rebellion against the 17Lord. So Hananiah the prophet died the same year in the seventh month.
EXEGETICAL AND CRITICAL
The two chh. 27 and 28 are so evidently parts of a whole that we do not seem to be justified in separating them. The occurrence here narrated is based entirely on Jeremiah 25. The sending of the yoke to the neighboring nations can indeed be regarded as the fulfilment of the commission received by the prophet in Jer 25:15 only in so far as it may be understood in a double sense; in the sense of proclamation and the sense of the execution of the divine sentence.The command to acknowledge Nebuchadnezzar as a world-ruler appointed by God is supplemented by the warning not to allow the deceptive promises of the false prophets to deter them from yielding in subjection to him (Jer 27:9-22). Notwithstanding this, one of the false prophets, Hananiah, the son of Azur, dares to give the prophet of Jehovah the lie and by breaking the wooden yoke, which the latter bore on his neck, to symbolize his liberation from the dominion of Nebuchadnezzar. Thereupon Jeremiah receives the command to replace the wooden yoke by an iron one, and to predict Hananiahs speedy death in the course of the year. Hananiah really died two months afterwards. The date of the whole occurrence is the fourth year of Zedekiah (Jer 28:1), since the statement in Jer 27:1 (beginning of the reign of Jehoiakim) is at any rate, and the other in Jer 28:1 (beginning of the reign of Zedekiah) is very probably incorrect. Further particulars on this point below.
Jer 27:1-11. In the beginning dwell therein. There are weighty critical suspicions with respect to the first verse. In the first place the name Jehoiakim has long been a stumbling-block. How could the prophet receive a commission in the beginning of the reign of Jehoiakim to the ambassadors who had come to Zedekiah , (Jer 27:3)? And how could the prophet execute the same commission to Zedekiah (Jer 27:12), and say in Jer 28:1 that in the same year, in the beginning of the reign of Zedekiah, Hananiah contradicted his prediction? Haevernick indeed [II., 2, S. 217) says the words (Jer 27:3) pertain to the compilation of the chapter,to show how Zedekiah should fulfil that older prophecy of the time of Jehoiakim, and should behave towards the nations which were his allies. But this would presuppose that Jeremiah received a message to ambassadors who did not come to Jerusalem till from eleven to fifteen years afterwards. Further, according to this the name of Nebuchadnezzar and the Chaldeans would have been mentioned in the beginning of the reign of Jehoiakim, while we have demonstrated that before the battle of Carchemish, in the fourth year of Jehoiakim, Jeremiah did not yet know that the enemies coming from the north would be the Chaldeans under Nebuchadnezzar. Add to this that the compiler must have proceeded very inconsiderately, to substitute the time of receiving the commission for that of its execution. We ought to have read in that case: In the time of Jehoiakim Jeremiah received the commission to declare the following to foreign ambassadors who should come. These ambassadors came in the beginning of the reign of Zedekiah and unto them spake Jeremiah, etc. Instead of this we have: In the beginning of Jehoiakims reign Jeremiah received the command to deliver this message to the ambassadors, who are come to Zedekiah, etc. To attribute to the supposed compiler such a violent treatment of the text is truly much worse than to assume an oversight of the copyist. It is, moreover, a wonder to me that, as far as my knowledge extends, no commentator has hit on the idea of taking in the sense of the Fut. or Fut., exacti.: who come or will have come. There is unquestionably grammatical authority for this. For the participle, which in itself has no tense, may be taken according to the connection as present, past or future. Comp. Naegelsb., Gr., 97; Ewald, 335, b. Compare especially the same word in Isa 27:6=temporibus futuris, Ecc 2:16, diebus venturis, etc.Whatever we have already urged is certainly opposed to this rendering of the word, viz. 1, the improbability of the communication of a message not to be delivered for fifteen years; 2, above all the entirely unhistorical mention of Nebuchadnezzar and the Chaldeans in the beginning of the reign of Jehoiakim. The objections to the reading Jehoiakim are of ancient date. Jerome helps himself out of the difficulty by connecting the verse with the previous chapter. It does not disturb him that thus Jeremiah 26 begins and ends with a similar date; yet he supposes that it was this circumstance, which led the Seventy to omit the verse. The Syriac and the unprinted Arabs Oxoniensis read Zedekiah. Likewise the Cod. Regiomont, II. Kennicott in his Diss. super ratione text. Hebr. V. T., I., p. 503; II., p. 346, Ed.Teller, decidedly favors the view that a copyist who had forgotten that Zedekiah was also a son of Josiah was moved by Jer 26:1 to alter the name of Zedekiah into Jehoiakim. I also hold the view that Jer 26:1 affected the rendering of Jer 27:1, for as we shall see below at Jer 49:34, chapter 27 has lost its original superscription by the oversight of a diaskenast who added this verse of the prophecy against Elam as a postscript. Hence Jer 27:1 is still wanting in the LXX.; on the other hand the prophecy against Elam has in the. LXX. a superscription and a postscript, in the Hebrew text a superscription which does not correspond to the general purport, and Jeremiah 27 has obtained in the Hebrew a new beginning which was formed after Jer 26:1, while the original text of Jer 27:1, is to be sought nowhere else but in Jer 49:34 (with the omission of ). So Movers and Hitzig, with whom on this point I feel obliged to agree. From Jer 28:1 it is evident that by the beginning of Zedekiahs reign we are to understand his fourth year. This appears to be entirely suitable in point of fact. For it is not to be imagined that Zedekiah undertook revolutionary projects immediately after his ascension of the throne. As to the mode of expression, beginning is a relative idea, and the first half of a period may be designated as the beginning, the latter half as its close. From the words Thus saith Jehovah unto thee, it is moreover apparent that from Jer 27:2 onward the prophet, communicates the words as he spoke them to the people. Comp. saith Jehovah, Jer 27:11 and Jer 27:16. The introductory formula in Jer 27:1 b, is then not to be referred specially to the moment of revelation, but it has this sense, that all the actions and speeches related in what follows are the result of a revelation to the prophet.
Jer 27:2. Bondsi.e. cords (Jer 2:20; Jer 5:5; Jer 30:8), not to hold together the wooden parts of the yokes, for such yokes there are none, but to fix the yoke to the body, are what Jeremiah is to prepare. So with . The word (, tottering above, crooked, broken from the branch, the bough, piece of wood) is in both these chapters used in a material sense, while always denotes the yoke in a figurative sense (Jer 27:8; Jer 27:11-12; Jer 28:2; Jer 28:4; Jer 28:11; Jer 28:14 coll. Jer 28:10 sqq.). Jeremiah is to put these yokes on his neck and send them by the messengers to their master. As certainly as the prophet should put a yoke upon his neck, and has really put it on (Jer 28:10 sqq. coll. Isa 20:2; Hos 1:2 sqq.; Eze 12:3 sqq.), so certainly should he really give the yoke to the messengers. This corresponded to oriental customs. If the messengers would not take the yoke with them, that was their affair. The four neighboring nations here mentioned (Edom, Moab, Ammon, Sidon) are named in the same order in Jer 25:1-2. Niebuhr (Ass. u. Bab., S. 211) connects this consultation with the diversion, which resulted from Nebuchadnezzars pretended expedition against Media after the death of Cyaxares in B. C. 594 (Vid. sup., Jer 25:26). But this connection is altogether uncertain, and we must be content to be ignorant why that epoch was considered adapted for a revolt. At all events the words of the prophet made an impression on the king. For in the same year (593) we find him on a journey to Babylon (Jer 51:59), which can have had no other object than renewed homage. When Duncker (S. 834, etc.) says the Phnicians were then left to their fate and subjugated by Nebuchadnezzar, the first part of the statement is correct. But I doubt whether they then immediately revolted on their own account, and were again subjugated. For when Sidon (Eze 32:29) is mentioned among the nations which had fallen before the sword of Nebuchadnezzar, before the twentieth year of this king (Eze 32:17), therefore before B. C., 585, it does not seem at all necessary to assume that the Phnicians revolted sooner than Zedekiah himself, who was moved to open revolt by Hophra, the new king of Egypt, in B. C. 589. When also after the destruction of Jerusalem (586) only Tyrus among the Phnician cities was still to he subdued, the conquest of the rest may have well taken place immediately before the attack on Judah and Jerusalem (588). The Edomites, Moabites and Ammonites, who are mentioned in 2Ki 24:2 as Chaldean allies against Judah, appear according to our passage in their love of freedom to have momentarily forgotten their ancient enmity towards Judah, as well as their fear of the Chaldeans. But they can scarcely have revolted. According to Psa 137:7 coll. Lam 4:21-22; Eze 36:5 the Edomites were zealous co-operators at the destruction of Jerusalem.
Jer 27:5. I have made, etc. The Creator has the right to dispose of His creatures.As seemed meet unto me. Comp. Jer 18:4.
Jer 27:6. And the beasts of the field. Nebuchadnezzar is declared universal governor de jure divino.
Jer 27:7. This verse is wanting in the LXX. Movers and Hitzig regard it as interpolated. Comp. on the other hand Graf, S. 348, Anm. An interpolator would certainly not have interpolated so incorrectly. For Nebuchadnezzar was succeeded only by his son Evilmerodach, who was murdered by Neriglissar, his father-in-law. He was succeeded by his son Labosoarchad, a child who was killed after a reign of nine months, to make place for Nabonnet, one of the conspirators. The latter was Babylons last king. On the contrary the LXX. omitted the verse because it seemed so inaccurate. The prophet does not, however, intend to be exact. The phrase his son and his sons son is to denote an indefinite but brief period (Exo 20:5; Exo 34:7; Deu 5:9). The chronicler seems to refer to this passage in 2Ch 36:20.Shall serve themselves of him. Comp. Jer 25:14. The expressions many nations, etc., remind us of Jer 50:9; Jer 50:41. When we remember that this passage originated at the same time with chh. 50 and 51, this relationship may well have its foundation in the mind of the prophet.
Jer 27:8. The nation which that will not, etc. At first it seems natural to take the second sentence as the correction of the first: he who will not serve, or rather, he who will not voluntarily submit himself. For all, indeed, will serve. He who has to be compelled may expect the extremity of distress, while he who voluntarily submits will retain at least his land and his life. But unfortunately it is not grammatically allowable to take in the meaning of or rather. We must therefore make this distinction between serve and put their neck under the yoke, that the former refers to the nations already subject to the Babylonian dominion, the latter to the others. In warning the heathen nations of their diviners, sorcerers, etc., the prophet puts the false prophets of the Jews afterwards mentioned in the same category with them.
Jer 27:10. To remove. The consequence is represented as the object. Comp. Jer 27:15.And that I should drive. Observe the return of the discourse from the secondary to the main form. Comp. Naegelsb. Gr., 99, 3,
Jer 27:15; Jer 27:22.
Jer 27:12-15. I spake also to Zedekiah prophesy unto you. As in Jer 27:2, the prophet here and in Jer 27:16 sqq. gives an account, not of the reception, but the execution of the divine commission. Comp. Exeg. rems. on Jer 26:2.By the sword, etc Comp. Jer 27:8.
Jer 27:16-22. Also I spake to the priests restore them to this place. Jeremiah speaks to the king of political subjection, to the priests and the people of the vessels which were the ornaments of the temple and its worship. These vessels carried away by Nebuchadnezzar (2Ki 24:13) are according to the words of the false prophets to be brought back in a very brief period. In opposition to this Jeremiah makes the requisition on the false prophets to prove their authority by preventing through their intercession (. Comp. Jer 7:16) the deportation of the vessels still in their possession.The pillars (1Ki 7:15-22), sea (1Ki 7:23-26), and bases (Jer 27:27 sqq.), were the largest and heaviest vessels, which were not therefore carried away the first time. Comp. Exeg. rems. on Jer 52:17.All the nobles. Comp. Isa 34:12; Jer 39:6; Jer 29:2; 2Ki 24:11 sqq.The refutation of Movers and Hitzigs assertion that Jer 27:16-21 are interpolated, may be seen in Graf, S. 351. He has also on pp. 344, 345 shown that the abbreviated name-ending, which prevails in chh. 2729. ( instead of ) is not to be regarded as the sign of a later date of composition.
Jer 28:1-4. And it came to pass the yoke of the king of Babylon. In the same year, doubtless shortly after the occurrences narrated in Jeremiah 27 came Hananiah from Gibeon (a city of priests, Jos 21:17) and, therefore, probably himself a priest, in opposition to Jeremiah prophesying that in two years the Lord will break the yoke of Nebuchadnezzar, and bring back the sacred vessels and king Jehoiachin, together with the other captives from Babylon. On the date in the beginning comp. Comm. on Jer 27:1. The month is mentioned on account of the statement in Jer 28:17.The deceptive promise of Hananiah is directly opposed to what Jeremiah has said in Jer 22:26-27; Jer 27:16.
Jer 28:6-9. Then the prophet Jeremiah said truly sent him. Jeremiah replies: would that thou wert right! But only prophecies of calamity have the presumption of truth in their favor, for they are connected with danger to their author. Prophecies of good fortune may be flattery. We must, therefore, wait for their result.On Jer 28:9 comp. Deu 18:21-22.
Jer 28:10-11. Then Hananiah went his way. Hananiah has the audacity to answer Jeremiahs speech by taking the yoke from his neck and breaking it, at the same time repeating his previous prediction (Jer 28:3-4). Jeremiah goes away for the time without uttering a word in reply. On and comp. Exeg. rems. on Jer 27:2
Jer 28:12-17. Then the word seventh month. After some time Jeremiah received from the Lord a double message to Hananiah: 1. By the breaking of the wooden yoke all that he has effected is that an iron one takes its place, for iron will be the yoke, which Nebuchadnezzar will put upon the nations, according to the will of God; 2. Hananiah, who misuses the name of God and has misled the people into vain confidence, is to die this year. This also came to pass, for he died two months afterwards.Yokes of wood. The plural is generic, as was remarked on Jer 27:2. Comp. Naegelsb. Gr., 61, 2 d.Yoke of iron. The prophet appears to have had Deu 28:48 in mind. On Jer 28:14 comp. Jer 27:6.Rebellion (), comp. Jer 29:32. It is=revolt, rebellion, on account of the following .In the seventh month corresponds to fifth month, Jer 28:1.
DOCTRINAL AND ETHICAL
1. On Jer 26:3. [See how God waits to be gracious, waits till we are duly qualified, till we are fit for Him to be gracious to, and in the meantime tries a variety of methods to bring us to be so. HenryS. R. A.]
2. On Jer 26:6. Deus nulli loco prcise alligatus est ita, ut ecclesiam suam et doctrinam clestem inde dimovere nequeat propter hominum ingratitudinem. Vehementer igitur errant Romanenses, dum ex auctoritate urbis Rom su ecclesi ac religionis auctoritatem evincere satagunt. Multo rectius Hieronymus in hoc memorabili dicto, quod etiam allegatur in Jure Canon. Dist. Jeremiah 19 : Non facile est stare loco Pauli et tenere gradum Petri cum Christo regnantium. Non enim Sanctorum filii sunt, qui tenent loca Sanctorum, sed qui exercent opera eorum. Frster.
3. On Jer 26:8 sqq. Scarcely has Jeremiah done speaking than they take him to task, and threaten his life. What does Jeremiah do? Instead of vindicating himself he says: Reform your life, and hearken to the voice of the Lord, and it will be better for you, Jer 26:13. You do not wish me to thunder away at you; reform then and I can let it alone. This preaching was seasonable, and produced an admirable effect. The priests and elders contradicted the priests, the parrhesia [free-spokenness, Act 4:13] of the man filled them with astonishment. He is not worthy of death, Jer 26:16. A brief illustration of the saying We need not our senses lose, when our enemies accuse. Jeremiah has to thank his honesty for this presence of mind, his profound meditation, his constrained calling, the necessity, the ardor, which urged him to preach, for no personal inclination had any share in it. I know in more recent times a man, who has unaffectedly practised Jeremiahs behavior, a pastor, a teacher, I might say a prophet of many thousand people. Whenever he had to vindicate himself (which happened now and then) he preached, he repeated to the commissioners the very things of which he was accused, confessed and denied not, but pressed them on their hearts, and showed aliud agendo his innocence, his mind, his steadfastness, and all at the same time so plainly that they always returned with full conviction and knew not whether they had gone forth to see a prophet or were sent to examine a culprit? Never man, they said, spake like this man. That cannot be counterfeited. One must be just as full of the matter, as absorbed in the subject, as pressed at heart, kindled with the same ardor in order to explain himself with the same indifference, repose and plainness, when there is a knife at his throat. Zinzendorf.
4. On Jer 26:12 sqq. Si injuriam deposueris penes Deum, ultor est; si damnum, restitutor est; si dolorem, medicus est; si mortem, resuscitator est. Tertullian. [Those that persecute Gods ministers hurt not them so much as themselves. Henry.S. R. A.]
5. On Jer 26:7-8; Jer 26:11; Jer 26:16. Auctores persecutionis plerumque esse solent ii, qui in ordine ecclesiastico eminent. Frster. Especially are the priests and men-pleasing prophets mad with Jeremiah, for if he is right they have lied. Diedrich.
6. On Jer 26:18 [By this it appears that a man may be a true prophet of the Lord and yet may prophesy the destruction of Zion and Jerusalem. When we threaten secure sinners with the taking away of the Spirit of God, and declining churches with the removal of the candle-stick, we say no more than what has been said many a time, and what we have warrant from the word of God to say. Henry.S. R. A.]
7. On Jer 26:20 sqq. Urias, a true prophet, preached like Jeremiah, therefore the king wished to kill him, so he fled to Egypt but could not escape. Jeremiah did not flee and was spared Our running and anxiety are of no use. The wickedness of the world must for its judgment be displayed on Gods servants, and these must yield to it; but on whom it is to come first God has in His own hand; and we may spare ourselves all our care and flight. Diedrich. [Nothing more is known of Urijah than is here related; but this incident suggests that God mercifully strove with His people by the ministry of many prophets whom He sent, rising up early and sending them (Jer 26:5) whose names are written in the Book of Life and are canonized in Gods Martyrology, but do not appear in the pages of any earthly history. Wordsworth.S. R. A.]
8. On Jer 26:24. Monemur hic, Deum servis suis fidelibus subinde largiri quosdam patronos, ut Jeremi hic Achikamum et infra cap. 38 Ebedmelechum, Eli et prophetis Obadiam 1 Reg. 18, Luthero Electores Saxoni Fridericum sapientem, Johannem pium, Johannem-Fridericum constantem. Frster.
9. On Jer 27:2-11. Historical times are preceded by a long series of centuries which present themselves to us as altogether obscure or only in the dubious twilight of tradition. Accredited history also comprises only a relatively small portion of the human race, for the nations which are added as ciphers to the factors of history form the majority. A universal ruler in the biblical sense is not one whose dominion actually extends over the entire globefor there is none suchbut he who represents the leader in the concert of history. This part is here given to Nebuchadnezzar. Among all the universal monarchies that represented by him appears richest in noble capacity. It is therefore compared to the golden head of the image in Daniel 2. Comp. Auberlen, der Prophet Daniel, S. 41 sqq.
10. On Jer 27:5 sqq. [The things of the world are not the best things, for God often gives the largest share of them to bad men, that are rivals with him and rebels against him. Dominion is not founded in grace. Those that have not any colorable title to eternal happiness may yet have a justifiable title to their temporal good things. Henry.S. R. A.] Great lords sit indeed on high thrones, but not firmly, for they are only Gods vassals. And when they do not please Him and act accordingly, he can easily transfer the fief to another; Dan 2:21; Dan 4:14; Dan 4:22. Cramer.
11. On Jer 27:12. [The conduct of Jeremiah, counselling Zedekiah and Jerusalem to submit to Nebuchadnezzar, has been represented as an act of political prudence to be imitated by Statesmen and Ecclesiastics, who are thereby justified in making large concessions of national rights and national independence in times of public emergency (Stanley, Lect. 534).
But was it not rather one of religious duty?
God had revealed to the prophet that He had given the Nation into the hand of Nebuchadnezzar, His servant, on account of their sins, and they must submit to Him as the Minister and Vicegerent of God. Wordsworth. Many might have prevented destroying providences by humbling themselves under humbling providences. It is better to take up a lighter cross in our way, than pull a heavier on our own head. Henry.S. R. A.]
12. On Jer 27:14. It is one sign of our depraved nature that we are more ready to believe lies than the truth. For when Jeremiah and his colleagues preached, no one believed. But no sooner did the false prophet come and open their mouths, than all their discourses must be spoken directly from heaven, and what they said, must pass current on earth (Psa 73:9). But not what Jeremiah said. Take for example our mother Eve; what God said was of no account, but what the serpent said was something purely excellent. Cramer.
13. On Jer 27:18. True prayer is a certain sign of Godliness and a fruit of faith and the Holy Ghost, which cries in our hearts: Abba, dear Father. Therefore he who cannot or will not pray is not a good Christian. Cramer.
14. On Jer 27:18. If they be prophets let them supplicate the Lord. This was the great demonstration of Elias, to which Jeremiah adheres. It is infallibly the case that a false teacher has no heart for the Saviour, and goes out of His way. A heretic, who has a heart to pray (and that too in secret) is certainly not far from the truth. Zinzendorf.
15. On Jer 27:22. [We are apt to set our clock before Gods dial, and then to quarrel because they do not agree, but the Lord is a God of judgment, and it is fit that we should wait for Him. Henry.S. R. A.]
16. On Jer 28:1 sqq. Wherever the dear lord builds His church, the devil has a chapel near by. Cramer. This Hananiah (comp. Jer 28:2; Jer 28:11) shows us plainly what it is to lie or deceive in the name of God.
O Lord, and must Thy glorious name
Thus be a cover to their shame? Frster.
17. On Jer 28:6. Amen! the Lord do so. Quite a different attitude of the prophet from the preceding. A false prophet, a miserable comforter disputes with him, brings good news and appeals to an oracle, a voice which he had perhaps heard more lately than Jeremiah. Jeremiah without getting warm about it, says I shall be heartily glad if it be so: but take care that you have understood it correctly. His opponent is encouraged and goes further, he breaks off the prophetic yoke from Jeremiahs neck. Jeremiah, with the same indifference, which he has shown from the beginning, goes his way I dare not speak of anything, says Paul, which Christ hath not wrought by me (Rom 15:18). Zinzendorf.
18. On Jer 28:10-11. Chananias hic prbet exemplum impudenti Jesuwilic, cujus magistrum non abs re appellaveris Eumundum Campianum (1580) qui epistola quadum Theologos Angli provocare non erubuit, ponens inter alia verba hc fere thrasonica: Si prstitero clos esse, divos esse, Christum esse, fidem esse, causam obtinui: hic non animosus ero? Occidi quidem possum, superari non possum. Pari impudentia Jesuwitas ante Colloquium Ratisbonense scriplitasse legimus: The Prdicantes should come, if they had a heart in their body, they would catch them alive: if they would bring a syllogism, which is in Bocardo, they would throw it at ones head and say it was in Bocallo. Frster.
19. On Jer 29:7. Monemur hic, orandum esse pro magistratibus et non tantum iis, qui nostr religioni addicti et ver ecclesi membra, sed etiam pro iis, qui extra ecclesiam adeoque gentiles ut Nebuchadnezzar et Nero tyrannus (2Ti 2:2). Nam ex salute reipublic etiam salus et incolumitas ecclesi constat. Et Lutherus pereleganter: Politia, inquit, servit ecclesi, ecclesia servat politiam. Frster. Quod pastori hoc et ovibus. The symbol of the Emperor Charles the Bald.
20. On Jer 29:11. God always has compassion, and His heart breaks for us (Jer 31:20), for he exercises guardianship over His elect (Wis 4:15). And he knows how, in all that he does, to mitigate His justice with His mercy, so that we may see how richly His mercy is diffused over all His works; that even when He punishes, He straightway has mercy again according to His great goodness, and causes His mercy to be the more richly dispensed, because He knows our frame (Psa 103:14), viz., that we are flesh, a wind which passeth away and returneth not again (Psa 78:40). Cramer.
21. On Jer 29:10-11. The waiting of the righteous has always something to depend upon, namely, the promise, and it is a duty to God to believe the promises, but an insult and dishonor to the name of the Lord when no faith is put in them. Is it not enough that ye injure men, will ye also insult the Lord my God? (Isa 7:13). Zinzendorf.
22. On Jer 29:11. God gives a happy ending; He also tells us beforehand, that we may honor Him by hoping; but He deals with us according to His wisdom and His righteousness, so that He chastens us as long as we need it. We cannot, therefore, do otherwise than place ourselves in His hands. Diedrich.
23. On Jer 29:12. Let this be firmly established among the brethren, that there is no sham about the hearing of prayer. I remember that once a great minister said across the table: My pastor wrote me that he had settled it with the dear Lord that my wife should live; I should be comforted. My wife died. Now my pastor congratulates me and says, I could now indeed see that she lived. No wonder. The Bible has a nose or wax; and gentlemen also can explain their own words. Is it then to be in vain that the Lord Jesus has said; whatever ye ask believing that ye shall receive, shall be given unto you (Mar 11:24; Joh 16:23; Mat 7:7; Jam 4:4)? Test it as often as it is necessary; ask however in faith, and doubt not. I know most assuredly that you will be heard. But I regard it as a matter for consideration, whether one is to ask. Zinzendorf.
24. On Jer 29:15-16. A heavy cross often frees us from a heavier, which would otherwise have come upon us. The best way, therefore, is to be satisfied with Gods ways, who can bring good out of evil (1Pe 4:19; Gen 50:20). Starke.
25. On Jer 29:24-32. Those who seek their own consolation without God must be eternally deprived of the true consolation, which God grants to those who at this time humble themselves under Him. Those who preach false consolation confirm the resistance of men to the divine guidance and thus preach revolt, though intending to act conservatively. But in their blindness they do not see what sort of a time it is. Diedrich.
HOMILETICAL AND PRACTICAL
1. On Jer 26:1-24. A sermon in rebuke of the corruptions of Zion. 1. Its purport (Jer 26:4-6); 2. How it is received (Jer 26:7-11); 3. How the preacher must defend himself (Jer 26:12-15); 4. What the fate of the preacher will be (a), in the most favorable case (Jer 26:16-19; Jer 26:24) (b), in the most unfavorable case (Jer 26:20-23).
2. On Jer 27:1-22. How the Lords servants are to treat Politics.1. They are to point out to the people that it is the Lord who raises and overthrows the kingdoms of this world (Jer 27:2-8). 2. They are to admonish the people to do what the Lord commands (Jer 27:12-13). 3. They are to warn against those who speak their own thoughts to the people (Jer 27:9-11; Jer 27:14-17). 4. They are to admonish to prayer and intercession (Jer 27:18 sqq).
3. On Jer 28:1-17. Of false and true prophets. 1. False prophets, (a) publish on their own responsibility what the people like to hear (Jer 28:2-4); (b) boldly contradict the true word of God (Jer 28:10-11); (c) come to shame, by the non-fulfilment of their predictions (Jer 28:8-9) and by their personal destruction (Jer 28:15-17). 2. True prophets (a) proclaim faithfully the true word of God, (b) fearlessly oppose the lusts of men and the lies of the false prophets; (c) They are honored () by the fulfilment of their prophecies, () by martyrdom, i.e., honor with God and posterity.
4. On 28. [This year thou shalt die. Dwight:A Sermon on the New Year.S. R. A.]
5. On Jer 29:7. The best Christians the best citizens: 1. They know that the prosperity of the whole is their own prosperity (they do not, therefore, seek selfishly their own personal advantage); 2. They actually labor with all diligence for the furtherance of the common good; 3. They employ for this end the power of Christian prayer. [A. Fuller:Christian patriotism, or the duty of religious people towards their country. Christianity a religion of peace.S. R. A.]
6. On Jer 29:11. The thoughts of the Lord concerning us. 1. They are thoughts of peace and not of evil; 2, we must wait for their realization, for the Lord delays this, but he does not forget it.
7. On Jer 29:11. Sermon at the funeral service of the Grand Hereditary Prince of Russia, delivered by Prof. Christiani, in Dorpat, 14 April, 1865: 1. Of the thoughts of peace which the Lord has had in this death; 2. Of the fruits and effects of these thoughts of peace.
8. On Jer 29:11-14. Whereupon is our hope of peace based? 1. Objectively upon this, that the Lord Himself has thoughts of peace concerning us. 2. Subjectively on this, that we (a) call upon and seek the Lord with all our hearts, (b) patiently wait for the time of hearing.
Footnotes:
[1]Jer 27:8.The construction here is not an anacoluthon, but is accusative, and is not co-ordinate to the first but to : as to the nation which will not serve, and as to that which will not how the neck, etc. Hence the singular stands properly also in the second relative clause. The sign of the accusative stands before the second to distinguish it as an accusative from the first, which is nominative, (comp. Ewald, 277 d, 2, and Gen 47:21; 2 Ki. 8:31), and thus at the same time to indicate that does not stand parallel to .
[2]Jer 27:8. in a transitive sense, as in Psa 64:7.
[3]Jer 27:12.. Comp. Textual Note on Jer 25:5.
[4]Jer 27:18. . The form as a perfect is abnormal. In Jer 50:5 it is to he taken as imperative. It is therefore not improbable, as Hitzig, Olshausen and Graf suppose, that we are to read .
[5]Jer 27:20.. Comp. Exo 13:21; Isa 23:11; Psa 78:17; Olsh. 78 c.
[6]Jer 28:1Instead of as the Chethibh is to be read, the Masoretes would here have as in Jer 32:1. The reading of the Chethibh is found unimpeached by the Masoretes in Jer 46:2; Jer 51:59. Probably the Masoretes wished, here as in Jer 32:1, the same punctuation for the word occurring twice in the verse, while in Jer 46:2 and Jer 51:59, no occasion was given for such an effort at conformity. On the St. const. in this connection, comp. Naegelsb. Gr., 65, 2, c.
[7]Jer 28:3. . On the construction comp. Naegelsb. Gr., 70, g. Comp. besides Gen 41:1; 1Sa 13:23, etc.
[8]Jer 28:6. occurs besides in Jeremiah, only in Jer 11:5.
[9]Jer 28:8.On the construction in this verse, comp. Naegelsb. Gr., 88, 7; 111, 1, b, 10.
[10]Jer 28:10.The masc. suffix in refers to the idea of . Comp. Naegelsb. Gr., 60, 4.
[11]Jer 28:16.The word , I cast thee off, must, as Hitzig has remarked, contain an allusion to , to Jer 28:15.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
In the preceding Chapter the false prophets were generally spoken of, in their making the people to trust in lies. In this we have an example of one more impudent and bold than his fellows. The awful termination of his career is here recorded.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
I hardly know anything in scripture more striking, and what tends to interest the feelings of the Reader more sensibly, than this short but affecting Chapter. The Prophet Jeremiah knew himself to have been called to the Prophetic office from the womb. (See Jer 1 .) But he had to contend with all the malice and contradiction of the world, as well as the powers of darkness all the way. We have here one of the sons of the Prophets publicly standing up to oppose and confront him. And that, not in a private insinuating manner: but in an open, bold, and avowed contradiction of all that Jeremiah had said. Let the Reader figure to himself the congregation of the people all assembled in the house of the Lord: and then behold the son of the Prophet Hananiah, standing up to disprove the whole of Jeremiah’s preaching; and delivering the whole of what he professed to prophesy, in the name, and by the authority of the Lord. This will give him a lively idea of the subject of this Chapter.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
IX
THE PROPHECIES OF JEREMIAH IN THE REIGN OF ZEDEKIAH
Jer 21
We have here the prophecies of Jeremiah, during the reign of Zedekiah, the last king of the Jewish people. These prophecies are to be found as indicated at the head of this chapter. They are not all the prophecies that Jeremiah uttered or that were written during this reign, but they are the prophecies that he uttered relative to that period and bearing upon the events of that reign. During Zedekiah’s reign he also wrote the messianic prophecy that we shall discuss in the next chapter.
When Jehoiakim burned the roll of his prophecies, he commanded his officers to go and take Jeremiah and Baruch. The Lord hid them or they would have lost their lives as Uriah had. Jeremiah and Baruch remained in hiding during the remainder of Jehoiakim’s wicked reign, four or five years. The latter part of this reign, as given in our books of 1 and 2 Kings and 1 and 2 Chronicles, was a troublous time. Jehoiakim rebelled against Nebuchadnezzar. That king stirred up bands of the Moabites and the Edomites to come and trouble his kingdom. His cities were besieged and he himself was slain and his body cast forth as refuse outside the walls of the city. His son, Jehoiachin, succeeded him to the throne. Jehoiachin was quite young, some authorities say eight years, other authorities, eighteen years of age. His mother reigned with him, and was probably the power behind the throne. Jehoiachin continued the rebellion against Nebuchadnezzar, and the result was that in a little over three months, that great king buried his hosts against Jerusalem and besieged the holy city. Jehoiachin, acting on good and wise advice, surrendered the city, and so he himself with his queen mother and the royal family were deported. Nebuchadnezzar, convinced that he was not a safe man to have upon the throne, had him and his royal family taken to Babylon and confined there. On the succession of “Evil Merodac” to the throne he was given a certain amount of liberty.
About 597 B.C. something over 7,000 of the best blood of Jerusalem, including the princes, the nobles, and the elders, with their wives, their slaves, and the most valuable and choice vessels of the Temple were carried away to Babylon. Ezekiel was carried away with them and began his prophecy in the fifth year of this captivity.
We can readily see that the removal of 7,000 of the best people from Jerusalem, such a thinning of the people, would give an opportunity to the many that were left. These nobles, princes, and elders, who were left in Jerusalem, were congratulating themselves that they were much better than those unfortunates who were carried off into exile. Such a conclusion would be perfectly natural. They were saying, “Those who had to go away and suffer such hardships are bad and so are suffering for their sins. We are left here in peace and so the Lord is with us.” That resulted in pride, and was a very foolish state of mind for this people. Jeremiah knows that destruction is awaiting them, if they continue in their ways of wickedness.
The theme of Jer 24 is Jeremiah’s comparison between those in exile and those left behind. Note the following points:
1. The vision (Jer 24:1-3 ). Jeremiah is shown in a vision two baskets of figs, set before the Temple of the Lord. He goes on to explain the occasion and the time when this occurred. The description is found in verse Jer 24:2 : “One basket of very good figs, like the figs that are first ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.” Jer 24:3 continues the description, as given to Jehovah by the prophet.
2. The fate of the good figs (Jer 24:4-7 ). “Like these good figs so will I regard the captives of Judah.” Those in exile are the ones referred to, and so he says he will take care of them: “I will bring them again into this land: I will set mine eyes upon them for good.”
3. The fate of the bad figs (Jer 24:8-10 ). These bad figs were the people living in Jerusalem, those who were puffed up, regarding themselves better than others because they were so fortunate as to escape deportation. “These bad figs are so bad that they cannot be eaten. So will I give up Zedekiah and the kings of Judah, and his princes and the residue of Jerusalem and those that remain in this land and them that dwell in the land of Egypt. I will even give them up to be tossed to and fro among all the kingdoms of the earth for evil; to be a reproach and a proverb, a taunt and a curse in all the places whither I shall drive them.”
Naturally the effect of that kind of preaching upon the people of Jerusalem was not very gratifying. Jeremiah did not make friends very fast by that kind of comparison and application. But he was a true prophet. He preached God’s truth, whether welcome or not.
The theme of Jeremiah’s 27-29 is Jeremiah’s exhortation to submit to the yoke of Babylon. This prophecy occurred during the first or second year of the reign of Zedekiah, who had been put upon the throne by Nebuchadnezzar as his vassal. The date is about 596 B.C., certainly within two years after the exile under Jehoiachin. There was a movement among the various small nations surrounding Judah, a sort of revival of their political interests. The kings and the princes of these sections had conceived the idea that they could league together and revolt against Babylon. The kings of these various nations had sent their ambassadors to Zedekiah at Jerusalem to form a league, or a conspiracy, by which they could throw off the yoke of Nebuchadnezzar. Zedekiah was but a weakling, a mere tool in the hands of his chief princes. He had a certain reverence for Jeremiah and therefore he consulted him about it. But he feared the princes. He wanted to do right, but being a weak king, he was led to ruin and destruction by bad advice. He was afraid of Jeremiah, afraid of Nebuchadnezzar, afraid of his princes, and afraid of the prophets. To such a man all these nations came for consultation. They held their convention in Jerusalem, and to such a conference Jeremiah came as adviser. He advised that they all submit to Babylon.
Now, in Jer 27:1 there is an interpretation. It says, “In the reign of Jehoiachin,” and it should be, “The reign of Zedekiah.” Compare Jer 27:12 . Somehow that mistake has crept into the text. Jeremiah is commanded to make a yoke. He sets the yoke upon the heads of these ambassadors as a symbol. It is something like his symbolic action with the girdle. He puts the yoke on the heads of these envoys of Moab, Tyre, and the rest; also Zedekiah, the king of Judah, and gives his message. It is in verse Jer 27:6 : “And now have I given all these lands into the hands of Nebuchadnezzar, my servant. The beasts of the field I have given him also.” Verse Jer 27:7 : “And all the nations shall serve him and his sons’ sons till the time of his own land come.” Then destruction shall come upon him: Verse Jer 27:8 : “And it shall come to pass that the nation and the kingdom that shall not serve the same Nebuchadnezzar, king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith Jehovah, with the sword and with famine and with pestilence till I have consumed them by his hand.” Then he throws out this warning: Don’t listen to the preaching of your prophets for they are false. They have not the word of God. Listen to me and submit. No better advice was ever given to a king. Jeremiah was a man who had divine wisdom and gave advice that would have saved the people. He was called to be the savior of his country, and to be the prophet of the nations, the nations mentioned here. He would have saved them all, if they had listened to him.
We have some specific advice of the prophet to Zedekiah, the king, in Jer 27:12-15 . Notice what he says: “And I spake to Zedekiah, the king of Judah, according to all these words, saying, bring your necks under the yoke of the king of Babylon and serve him and his people and live.” But this advice to Zedekiah was to a weakling. He was respectful to the prophet, but afraid of his princes.
In Jer 27:16 he says, “I spake to the priests and the people, saying, Thus [He warns them against these false prophets, which had doubtless been inciting this revolt among the nations by prophesying that they could succeed.] . . . Serve the king of Babylon and live.” These prophets are prophesying a lie unto you. Why should this land become a desolation? These prophets had been preaching to the people that this exile would soon be over; that they would soon bring back the beautiful vessels of the Temple. This was fine talk to the people, for they wanted those vessels back. That suited the people fine, and the prophets knew it, so they just preached what the people wanted. These vessels will not come back. Just wait a little while and see if their prophecies come true. Thus saith the Lord concerning you: You shall be carried to Babylon and you shall be there until the day that I visit that land. Not only are these vessels not coming back, but you are going into exile also. Now, that was not a popular kind of talk, but it was divine wisdom.
A conflict with Hananiah, the false prophet, is described in Jer 28 . Here was a strange incident. We have a conflict between two men, able men, influential men, men of high position and rank; one a false prophet, the other a true prophet. Externally both are good men. Hananiah was the son of a prophet, of the priestly line. Doubtless this Hananiah had been hired by the enemies of Jeremiah to counteract his influence with the people. They hired this man to make the people believe that these vessels would come back. So Hananiah comes forward. He stands in the gate of the Temple and thus addresses the people: “Thus saith Jehovah of hosts, the God of Israel, I have broken the yoke of the king of Babylon; within two full years I will bring into this place all the vessels of the Lord’s house, that Nebuchadnezzar, the king of Babylon, took away from this place. I will bring back Jehoiachin and the royal family within two years and everything will be restored within that two years.”
Now, that was delightful preaching. That was just what the people wanted. But there was Jeremiah and he had to be reckoned with. Hananiah had all the marks of truth in him. Jeremiah seems to have wavered. He treats this man with all the courtesy of a gentleman. He stands there and listens to his message. He stood with the people that stood in the house of the Lord. When Hananiah had finished he said: “Amen: the Lord do so; may it be as you have said.” Jeremiah would have been glad if it had been true. He was patriotic and loyal. Nothing would have rejoiced him more than for this to have happened. “Oh, that it might be so!”
But in Jer 28:7-8 he says, “Nevertheless hear thou this that I speak unto thee. The prophets that spake in the olden time prophesied against many countries and against many kingdoms.” What did he mean by that? That the prophets who were true prophets prophesied destruction; that the punishment was coming. He means to say that the criterion by which one could determine a true prophet was that he prophesied evil. Now this man Hananiah was a false optimist. The true prophet sees the evil as well as the good. So by that process of reasoning he proved that Hananiah was a false prophet. He prophesied only good, hence he could not be a true prophet. I have prophesied evil and therefore I am in line with the tried and true prophets. How did the people like that?
We may well suppose that the majority of them did not like it. When Hananiah saw that the tide was coming his way, that the people were with him, he seized the yoke that Jeremiah was wearing before the people and smashed it to pieces. This is what he says: “Even so will I break the yoke of the king of Babylon before two full years end.” That was a bold stroke. Jeremiah was silenced for the time. But he did not give it up entirely; he went his way and talked to Jehovah about it. God gave him his answer. In Jer 28:13 we have it: “Go, tell Hananiah, saying, Thus saith Jehovah: Thou hast broken the bars of wood; but thou hast made in their stead bars of iron.” This kingdom shall be suddenly destroyed, as for Hananiah the Lord said, “Thou makest this people to trust in a lie. . . Behold, I will send thee away from off the face of the earth: this year thou shalt die, because thou hast spoken rebellion against Jehovah.” And Hananiah died the same year in the seventh month, two months after this incident.
An account of a letter of Jeremiah to the exiles is found in Jer 29 . Zedekiah was the vassal of Nebuchadnezzar and in order to assure him that he was true he sent two messengers to him. Their names are given in Jer 29:3 . These two messengers took letters from Zedekiah to the king in Babylon. Jeremiah took occasion to send a letter by these messengers to the exiles in Babylon. False prophets were over there, too.
They had been predicting that they would soon return to their own land. So Jeremiah sent them a letter, the substance of which is to be found from Jer 29:4 on to the end of the chapter. This we will discuss briefly. He advised the people to settle down, to marry, to be true to the king of Babylon and after seventy years, that is, about two generations, God’s will concerning the king of Babylon would be accomplished, and then they should return to their own place. In Jer 29:13 we have a beautiful statement: “Ye shall seek me, and find me, when ye shall search for me with all your heart.” In Jer 29:21-22 we have this statement regarding two false prophets in Babylon, Ahab and Zedekiah, who were prophesying the destruction of Babylon and the immediate return. Word of this comes to the ears of Nebuchadnezzar. That king was not a man to be trifled with. Here were two exiles stirring up an insurrection in his realm. Jeremiah says, “He roasted them in the fire.” He tried to do the same thing with the three Hebrew children, Shadrach, Meshach, and Abednego. It was not an uncommon thing for a man to burn people to death then. That was the fate of these two false prophets.
But we come to another incident in Jer 29:24 . There was one Shemaiah who sent letters from Babylon to the princes and guardians of the Temple about Jeremiah, and said that this man, this Jeremiah ought not to be at large. Verse Jer 29:26 : “Every man that is mad, and maketh himself a prophet, that thou shouldest put him in the stocks. . . Now therefore, why hast thou not rebuked Jeremiah of Anathoth, who maketh himself a prophet to you, for as much as he hath sent unto us in Babylon, saying, The captivity is long,” and thus and so. Then the men of the Temple read the letter to Jeremiah, and he responds, verse Jer 29:32 : “Behold, I will punish Shemaiah 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’s advice to Zedekiah during the siege is given in Jer 21 . This chapter is very much out of chronological order. This weak king is still in the hands of his princes, who are trying to throw off the yoke of Babylon. They have been all this time expecting help from Egypt. PharaohNecho who had slain Josiah, king of Judah, had been succeeded by Pharaoh-Hophra. He had overthrown his adversaries at home and was now ready for Asia. There was an Egyptian party in Jerusalem and they soon had their plans ready for Zedekiah. They proposed to form an alliance with this Pharaoh against Nebuchadnezzar. This they did against the advice of Jeremiah. The outcome of the matter was that Nebuchadnezzar swept down upon Judah and Jerusalem to subdue them.
Zedekiah sent an anxious message to Jeremiah inquiring if there was any message from the Lord. His answer was brief. He simply told him that the Lord would not save the city as he did when Isaiah was the prophet. But he says in verse Jer 21:5 : “I myself will fight against you with an outstretched hand and with a strong arm even in anger and in wrath and in great indignation, and I will smite the inhabitants of this city, both man and beasts and they shall die of great pestilence.” This siege was to end in the downfall of the city. In Jer 21:8 he says, “Behold, I set before you the way of life and the way of death. He that abideth in this city shall die by the sword and by famine and by the pestilence, but he that goeth out and falleth away to the Chaldeans that besiege you, he shall live and his life shall be unto him for a prey.”
The incidents of the siege are described in Jer 34 . Under the preaching of Jeremiah and the stress and strain of the siege, the people’s consciences were awakened and they gave heed to the law of Moses and made a covenant that they would liberate all the slaves according to the law of Moses, which said that when a Hebrew became a slave to another that he should be such only six years. That is recorded in the law as found in Exo 21:2 and Deu 15:12 . That law was given by Moses. They usually neglected it, but they did it now while there was pressure on them, but as soon as the pressure was removed they went back to their old ways again, Jer 34:11 : “But afterward, they turned and caused the servants and handmaidens, whom they had caused to go free to return and brought them into subjection for servants and handmaidens.” This occurred while Pharaoh-Hophra was coming up to Jerusalem to relieve the city. Nebuchadnezzar defeated him and drove him back. When the pressure was removed their conscience grew calloused again. Jeremiah broke out in great bitterness against this, Jer 34:17 : “You granted liberty, then you took it back. I proclaim to you a liberty to the sword and to famine. I will make you to be a curse among the nations of the earth.” In spite of all the solemnity with which you made the covenant you broke it. I will cause the Chaldeans to return to the city and make it without inhabitants.
The effect of Jeremiah’s preaching is recorded in Jeremiah 37-39. Jeremiah’s forty years and more of preaching had verily been in vain. The people would not heed. There seemed to be a fixedness in their perverseness. They evidently hardened their hearts to go after idols. There is a saying, “Whom the gods would destroy they first make mad.” It was so with these people. They were mad after idolatry. The siege had now been on more than a year. It lasted eighteen months altogether, accompanied with all the horrors of a siege. These events are recorded in Jeremiah 37-39. We take them up in order:
Jer 37:2 : “Neither he, nor the people of the land, hearkened unto the words of the Lord.” This general statement is followed by the details:
Zedekiah was a weakling. He wanted to do what Jeremiah said, and if he had been stronger he would have done so. So he sent for him and asked his advice. He says, Jer 37:3 : “Pray now unto the Lord our God for us.” Jeremiah answered him, Jer 37:7 : “Behold, Pharaoh’s army that is come forth to help you shall return into their own land; the Chaldeans shall come again and fight against this city. They shall take it and burn it with fire.”
At the time the siege was raised and the Chaldeans went to meet the Egyptians, many people broke out of the city. Jeremiah was one of them. He started to go to his home at Anathoth to take charge of a certain piece of property he had bought, verse Jer 37:12 : “Jeremiah went out of Jerusalem at the gate of Benjamin.” He came in collision with the captain of the ward whose name was Irijah and he said to Jeremiah, “Thou goeth to the Chaldeans; thou art falling away to the Chaldeans.” Many others were doing the same thing and nothing was said about it, but these people now had a chance to get in a blow at Jeremiah, because he had been stoutly counseling the people to surrender to the Chaldeans. Jeremiah said, “I do not fall away to the Chaldeans.” Irijah did not believe him, but seized him and brought him before the princes, “and the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan, the scribe.” This is the second time Jeremiah had been arrested, but the first time he was imprisoned.
The king called for Jeremiah and asked him, “Is there any word from the Lord?” “No,” said Jeremiah, “The only word is this: Thou shalt be delivered into the hands of the king of Babylon.” Then he pleads for himself: “Cause me not to return to the house of Jonathan, the scribe, lest I perish there.” Zedekiah, the king, was kindly disposed toward him. He gave him some liberty. He remained in the court of the guard six months or more, guarded by the king.
Then the princes put him in the dungeon. These princes were the real cause of the fall of Jerusalem. They hated Jeremiah. They had been treating with Egypt, and he had advised against them; his counsel had weakened many of the people in their loyalty to the plans of the princes; so they hated him, and now that they had him in their hands they wreaked their vengeance on him. Verse Jer 37:4 : “Then the princes said to the king, Let this man we pray thee be put to death, forasmuch as he hath weakened the hands of the men of war that remain in this city, and the hands of all the people.”
That the king was a weakling is shown in verse Jer 37:5 : “Then Zedekiah, the king, said, Behold he is in your hands; do as you will, for the king is one that can do nothing against you.” There was a certain Justification for these princes who saw only the military aspect of it. If any man had done as did Jeremiah, in connection with the siege of Richmond or Vicksburg, he would have been promptly dealt with as a traitor. So they took Jeremiah and threw him into a deep cistern, or pit. It had no water in it, but it was deep with mud and he sank down into that, and they left him thinking that would be the last of him. At last, they thought, his tongue was silenced. But he was rescued by a slave, an Ethiopian, named Ebedmelech. He felt kindly toward Jeremiah, so he went to the king and the king gave him liberty to rescue him (Jer 38:7-13 ).
Another audience with the king is allowed Jeremiah (Jer 38:14-28 ). This is Jeremiah’s last audience with Zedekiah. Verse Jer 38:17 : “If thou go forth to the king of Babylon thou shalt live, and the people.” He could yet save the city. Then the king told him not to tell anybody about the interview. If there had been a man on the throne, he would have saved the city. Then follows an account of the capture of the city and its destruction (Jer 39:1-10 ). A careful reading of this passage will be sufficient.
Jeremiah was saved by the command of Nebuchadnezzar, the king of Babylon. He had heard about Jeremiah and his services, how he had counseled the people to surrender, and spared his life; told them to take good care of him and let him do as he would.
The prophecy in Jer 39:15-18 is concerning Ebed-melech, the slave who had saved Jeremiah’s life. It is beautiful to see how Jeremiah remembered this man. He writes down in the word of God what should be his reward, thus: “I will surely save thee, saith Jehovah.”
Jerusalem is now a smoking ruin, and the people are scattered far and wide. The nobles and the princes are slain before the king, and his own sons are slaughtered before his own eyes. Zedekiah’s eyes are put out and he is carried captive to Babylon. If he had only followed the advice of Jeremiah, all would have been well. The position of a prophet in the state is supreme; it is the highest honor that can be bestowed upon any man.
QUESTIONS
1. What is the theme of this chapter of this INTERPRETATION and what the historical setting?
2. What is the theme of Jer 24 and how is it presented? Explain fully.
3. What is the theme of Jeremiah 27-29 and what the general condition in Judah and the surrounding nations at this time?
4. How do you explain the name “Jehoiachim” in Jer 27:1 , what the symbolic action of the prophet here and what its meaning? (Jer 27:1-11 .)
5. What is the specific advice of the prophet to Zedekiah, the king, in Jer 27:12-15 ?
6. What is his advice to the priests and the people and how does he meet the prophecies of the false prophets?
7. Give an account of the conflict between Hananiah and Jeremiah (Jer 28 ).
8. Give an account of the letter of Jeremiah to the exiles (Jer 29 ).
9. What is Jeremiah’s advice to Zedekiah during the siege? (Jer 21 .)
10. What are the incidents of the siege? (Jer 34 .)
11. What is the effect of Jeremiah’s preaching and how are the people characterized? (Jeremiah 37-39.)
12. What is the general statement of this in Jer 37:1-2 ?
13. Give an account of the king’s request of Jeremiah and his response (Jer 37:3-10 ).
14. Give an account of Jeremiah’s second arrest and first imprisonment (Jer 37:11-15 ).
15. Give an account of his deliverance from the prison (Jer 37:16-21 ).
16. What was next done with him and what the particulars (Jer 38:4-6 )?
17. How did he escape and what the particulars?
18. Give an account of Jeremiah’s last audience with the king (Jer 38:14-28 ).
19. Give an account of the capture of the city and its destruction (Jer 39:1-10 ).
20. How was Jeremiah saved and what the particulars? (Jer 39:11-14 .)
21. What is the prophecy in Jer 39:15-18 ?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Jer 28:1 And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, [and] in the fifth month, [that] Hananiah the son of Azur the prophet, which [was] of Gibeon, spake unto me in the house of the LORD, in the presence of the priests and of all the people, saying,
Ver. 1. And it came to pass the same year, ] scil., Wherein Jeremiah spake to Zedekiah and the priests. Jer 27:12
In the beginning.
That Hananiah the son of Azur the prophet,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Jeremiah Chapter 28
But the enemy grows bolder (Jer 28 ); and Hananiah dares to trifle with the name of Jehovah in His own house. “And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, and in the fifth month, that Hananiah the son of Azur the prophet, which was of Gibeon, spake unto me in the house of the Lord, in the presence of the priests and of all the people, saying, Thus speaketh the Lord of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon. Within two full years will I bring again into this place all the vessels of the Lord’s house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon: and I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the Lord: for 1 will break the yoke of the king of Babylon. Then the prophet Jeremiah said unto the prophet Hananiah in the presence of the priests, and in the presence of all the people that stood in the house of the Lord, even the prophet Jeremiah said, Amen: the Lord do so: the Lord perform thy words which thou hast prophesied, to bring again the vessels of the Lord’s house, and all that is carried away captive, from Babylon into this place. Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people; the prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him. Then Hananiah took the yoke from off the prophet Jeremiah’s neck, and brake it. And Hananiah spake in the presence of all the people, saying, Thus saith the Lord; Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. And the prophet Jeremiah went his way.” (Ver. 1-11.)
Evil seemed now to have a full and easy victory over good. But God did not await even the brief space to which Hananiah had committed himself under the instigation of Satan. “Then the word of the Lord came unto Jeremiah the prophet, after that Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying, Go and tell Hananiah, saying, Thus saith the Lord; Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron. For thus saith the Lord of hosts, the God of Israel; I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him: and I have given him the beasts of the field also. Then said the prophet Jeremiah unto Hananiah the prophet, Hear now, Hananiah; the lord hath not sent thee; but thou makest this people to trust in a lie.” Therefore thus saith the Lord; Behold 1 will cast thee from off the face of the earth: this year thou shalt die, because thou hast taught rebellion against the Lord. So Hananiah the prophet died the same year in the seventh month.” (Ver. 12-17. God is not mocked. His word abides for ever. The secret of the Lord is with them that fear Him. The meek will He guide in judgment; and the meek will He teach His way. But the expectation of the wicked shall perish. Destruction shall be to the workers of iniquity.
Fuente: William Kelly Major Works (New Testament)
NASB (UPDATED) TEXT: Jer 28:1-4
1Now in the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, Hananiah the son of Azzur, the prophet, who was from Gibeon, spoke to me in the house of the LORD in the presence of the priests and all the people, saying, 2Thus says the LORD of hosts, the God of Israel, ‘I have broken the yoke of the king of Babylon. 3Within two years I am going to bring back to this place all the vessels of the LORD’S house, which Nebuchadnezzar king of Babylon took away from this place and carried to Babylon. 4I am also going to bring back to this place Jeconiah the son of Jehoiakim, king of Judah, and all the exiles of Judah who went to Babylon,’ declares the LORD, ‘for I will break the yoke of the king of Babylon.’
Jer 28:1 the prophet The LXX has false prophet.
Gibeon This was a Levite city (Jos 21:17). Both of these prophets have the same credentials. Jeremiah was from a city of priests and both are called the prophet (cf. Jer 28:5). Both use the same introductory formula, Thus says the LORD of hosts, the God of Israel (Jer 28:2; Jer 27:4; Jer 27:21). How does the hearer know which to believe?
in the presence of the priests and all the people, saying Hananiah publically confronted Jeremiah, possibly at a yearly or monthly feast.
Jer 28:2 I have broken the yoke The TENSE in Hebrew (Qal PERFECT) speaks of the act as already accomplished.
There is a sound play between
1. break, – BDB 990, KB 1402
2. bring back, – BDB 996, KB 1427
Both of these are used together two times (Jer 28:2-4).
Jer 28:3-4 vessels. . .Jeconiah. . .exiles of Judah. . .in two years This prophecy was very specific and detailed. It spoke to the nationalistic prejudice of the Judean people. It was a repudiation of Jeremiah’s sermon in Jeremiah 27.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the same year. As Jer 27:12, when Jeremiah spoke to Zedekiah; not Jer 27:1, when he received the message which was to be delivered. The same year in which Jeremiah had counseled Zedekiah not to hearken to the false prophets (Jer 27:14).
Hananiah. A false prophet. Compare Jer 27:12, Jer 27:14.
Gibeon. A city of the priests (Jos 21:17). Hananiah was therefore probably a priest as Jeremiah was.
in the house. Compare Jer 26:2.
the LORD. Hebrew. Jehovah.
Fuente: Companion Bible Notes, Appendices and Graphics
Now in chapter 28:
And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, and in the fifth month, that Hananiah the son of Azur the prophet, which was of Gibeon, he spake unto me in the house of the LORD, in the presence of the priests and of all the people, saying, Thus speaketh the LORD of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon. Within two full years will I bring again into this place all the vessels of the LORD’S house, that Nebuchadnezzar the king of Babylon took away from this place, and carried them to Babylon ( Jer 28:1-3 ):
Now this was the prophecy that Jeremiah had spoken against earlier. Those guys were saying, “Two years. It’s all coming back.” And so here is Jeremiah standing there and this guy makes this prophecy.
And I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the LORD: for I will break the yoke of the king of Babylon. Then Jeremiah the prophet said unto the prophet Hananiah in the presence of the priests, and of the people that stood in the house of the LORD, Jeremiah said, [All right] So be it: may the LORD do that: and perform your words which you prophesied, to bring again the vessels of the LORD’S house, and all that is carried away captive, from Babylon into this place. Nevertheless hear thou now this word that I speak in your ears, and in the ears of all the people; The prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. The prophet which prophesied of peace, when the word of the prophet shall come to pass, then shall that prophet be known, that the LORD hath truly sent him ( Jer 28:4-9 ).
Now Jeremiah says, “Look, people prophesied before and we’ll believe you when we see the peace. When we see the things carried back, then we’ll believe you.” So this Hananiah, going one step further,
took the yoke off Jeremiah’s neck, and he broke it. And Hananiah spake in the presence of all the people, saying, Thus saith the LORD; Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. And the prophet Jeremiah went his way. Then the word of the LORD came unto Jeremiah the prophet, after Hananiah had broken the yoke from off of his neck, and he said, Go and tell Hananiah, saying, Thus saith the LORD; You have broken the yokes of wood; but you shall make for them yokes of iron. For thus saith the LORD of hosts, the God of Israel; I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar the king of Babylon; and they shall serve him: and I have given him the beasts of the field also. Then said the prophet Jeremiah to Hananiah the prophet, Hear now, Hananiah; the LORD hath not sent thee; but you are making the people to trust in a lie. Therefore thus saith the LORD; Behold, I will cast thee from off the face of the earth: this year you will die, because you have taught rebellion against the LORD. So Hananiah the prophet died ( Jer 28:10-17 )
Within a month, actually, because this word came to Jeremiah in the fifth month. He died in two months. In the seventh month Hananiah died.
“
Fuente: Through the Bible Commentary
Jer 28:1-4
Jer 28:1-4
THE FALSE PROPHECY
And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, that Hananiah the son of Azzur, the prophet, who was of Gibeon, spake unto me in the house of Jehovah, in the presence of the priests and of all the people, saying, Thus speaketh Jehovah of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon. Within two full years will I bring again into this place all the vessels of Jehovah’s house, that Nebuchadnezzar king of Babylon took away from this place, and carried to Babylon: and I will bring again to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, that went to Babylon, saith Jehovah; for I will break the yoke of the king of Babylon.
In the beginning of the reign. in the fourth year …..
(Jer 28:1). The critics, practically all of them, agree that these clauses are self-contradictory. Now we do not deny that there are in the Bible examples of some copyist’s error, or some scribal note, here and there, that may have been accidentally and unconsciously adopted into the traditional text of the scripture. However, we do not believe that this is a blanket reason for explaining everything men do not understand as a gloss, or a copyist’s error.
Some of the wisest men who ever wrote commentaries on the Bible find no fault with these clauses.
“These clauses accord with the common reckoning by dividing a reign into two halves; and, as Zedekiah reigned eleven years, this date was in the first half, therefore ‘in the beginning.’
“Michaelis states that, “up to the fourth year, Zedekiah had the throne only upon the basis of his yearly appointment by Nebuchadnezzar, but that he was vested with the royal title and authority in the fourth year.” (This would make the first year of his full authority as indeed the fourth year). This opinion was also adopted by Scholz. The first four years of Zedekiah’s reign were indeed ‘the beginning of it,’ because in those years he was tributary to the king of Babylon; but afterward he was truly “king” in rebellion against Babylon.
“Some interpreters have been troubled by the fact of the fourth year of Zedekiah’s reign being here referred to as ‘the beginning’; but according to Jewish usage it was indeed ‘the beginning’ of his reign, for the Jews divided periods of time into two halves, the beginning and the end. The simple meaning of the passages is, ‘In the first half of his reign.'”
In the light of such observations as these, we are constrained to label the critical claims of “an interpolation,” or of “a gloss,” or of “a copyist’s error,” as being far more likely the inadequate efforts of scholars to explain their ignorance. After all, where is there the slightest evidence of any kind of an error in the text?
In the presence of the priests and of all the people…
(Jer 28:1). He chose either a sabbath or a new moon that he might confront Jeremiah not only in the presence of the priests but also of all the people. It is amazing that not merely this comment, but practically the exegesis of this whole chapter appears almost verbatim in the writings of Payne Smith. On this verse, Smith has this: He seems to have come to Jerusalem on purpose to confront Jeremiah, and to have chosen either a sabbath or a new moon for the occasion, that his act might be done not only in the presence of the priests, but also of all the people.
Thus speaketh Jehovah, the God of Israel, saying…
(Jer 28:2). Hananiah here presented himself as an authentic prophet of God, using all of the right formula, and confronting Jeremiah with a contradiction of that true prophet’s word, which was as blunt, convincing, and evil as the claim of Satan himself in the Garden, that Ye shall not surely die! How were the people to know who spoke the truth? This chapter will shed light on that problem.
Cheyne commented that, “One has only to say a thing very firmly, and to repeat it very often, and the very force of utterance will make way for it. A brazen face, a loud voice, and a positive assertion are enough to convince many people of assertions that are against all reason.” The recent Nazi, Adolph Hitler, exploited this human weakness to the limit, adding the principle that, “the bigger the lie, the more people will believe it!”
One thing that might have bolstered the confident arrogance of Hananiah was the fact that, “Nebuchadnezzar at that very time was busy putting down a rebellion at home, and probably Hananiah’s friends had sent him word of this.” Additionally, there was also the conspiracy of the kingdoms against Babylon mentioned in the previous chapter. It all seemed very promising from the standpoint of a “prophet” who was relying upon his own political shrewdness, instead of relying upon what God had revealed to him.
I will bring again to this place Jeconiah…
(Jer 28:4). For many years, one of the favorite arguments against the authenticity of the prophecy of Ezekiel was the fact that certain events were dated from the reign of Jehoiachin who reigned only three months. However, archaeology has turned the tables on the critics and has revealed this feature of Ezekiel as an impregnable argument in favor of its genuineness. It also confirms the authenticity of this trust of the false prophet Hananiah in the speedy return of Jeconiah to Jerusalem. That Jeconiah was still considered king of Judah, even by the Babylonians themselves, was proved in 1940 by the publication of tablets from the reign of Nebuchadnezzar, enumerating the recipients of royal bounty, and including ‘Yaukin (Jeconiah), king of the land of Yahud (Judah).’
A Warning to the False prophets Jer 28:1-17
Alongside of the genuine prophet in ancient Israel the counterfeit prophet arose. The appearance of such fakes had been anticipated in the law of Moses and provisions were mode in the Book of Deuteronomy (Jer 18:22; Jer 13:1-3) for ascertaining whether or not a man was a true prophet of the Lord. In chapter 26 false prophets were named among the fanatic adversaries who sought the life of Jeremiah. Chapter 27 relates the continued opposition of these men during the reign of Zedekiah. Chapter 28 describes dramatic confrontation between Jeremiah and Hananiah, one of the false prophets. The account can be broken down into four paragraphs: (1) The prediction of Hananiah the false prophet (Jer 28:1-4); (2) The response of Jeremiah (Jer 28:5-9); (3) The reaction of Hananiah (Jer 28:10-11); and Jeremiahs final word to Hananiah (Jer 28:12-17).
1. The prediction of Hananiah (Jer 28:1-4)
Later in the same year in which Jeremiah preached his famous yoke sermon the clash between the true and false prophets occurred. This is specifically designated as the fourth year of king Zedekiah. As the present event occurred in the fifth month, the events of the preceding chapter must have occurred sometime during the first four months of that same year.
The two prophets involved in the clash are Jeremiah and Hananiah. Jeremiah has alluded several times thus far in the book to the false prophets. Here for the first time he actually names one of them. The name Hananiah means Yahweh has been gracious. Nothing is known of him except what is here recorded: he was a prophet; he was son of Azzur; and he was from the priestly city of Gibeon some eight miles northwest of Jerusalem. Because of this latter circumstance some have suggested that Hananiah may have been a priest as well as a prophet.
Hananiah chose well the place of his showdown with Jeremiah. The confrontation took place in the Temple in the presence of the priests and the people. Perhaps it was on some Sabbath or festival day when the courts of the Temple were crowded with people. Jeremiah showed up with the yoke about his neck which symbolized submission to Babylon. one cannot determine from the brief account whether Hananiahs action was preplanned or whether he simply was roused to action by the appearance of Jeremiah.
Hananiah was not secretive about what he did. He boldly approached Jeremiah and in a loud voice, no doubt, announced that he had an oracle from the Lord: Thus says the LORD of host, the God of Israel. It sounded authentic. Either this solemn introductory formula was usual with all who claimed the prophetic gift or Hananiah assumed it as implying an equal claim to inspiration with Jeremiah. The oracle is brief, but Hananiah made three distinct points. First, Hananiah announces that God had broken the yoke of the king of Babylon (Jer 28:2). Of course this is exactly opposite what Jeremiah had been preaching. Note that Hananiah used the so-called prophetic perfect-he described the breaking of the yoke of Babylon as an accomplished fact. This was a technique which was frequently used by true prophets in predicting the future.
Hananiahs second prediction concerned the Temple vessels (Jer 28:3). Since Babylon was to shortly fall, nothing would prevent the return of the Temple vessels to Jerusalem. The return of the Temple vessels seems to have been a prominent theme in the prognostications of the false prophets. Perhaps the capture of those sacred vessels by a foreign king created real theological problems for the priests and religious leaders. Within two full years, Hananiah confidently predicted, the Temple vessels would be returned to Jerusalem. Jeremiah had been saying just the opposite, i.e., that shortly the remaining sacred vessels would be carried away to Babylon. The basis for the figure two years is not stated. Possibly it was derived from the time-table of the nations which were plotting revolt against Babylon.
Hananiahs third prediction concerned those who were in exile in Babylon. When the yoke of Babylon was broken, Jeconiah (Jehoiachin) and all the other captives from both the 605 and 597 B.C. deportations would be permitted to return. Jeremiah had been predicting an exile of long duration (see e.g. Jer 25:11). Furthermore Jeremiah had explicitly predicted that Jehoiachin would never return to Judah and would never have descendants to follow him upon the throne (Jer 22:24-30). Because King Zedekiah is not mentioned in the prediction of Hananiah some have concluded that there is here personal hostility toward the present king. While it is true that many seemed to regard the exiled Jehoiachin as legitimate king there is no reason to search for subtle undertones of political dissatisfaction in this forthright prediction.
Fuente: Old and New Testaments Restoration Commentary
This and the following chapter have to do with the direct relations between Jeremiah and the false prophets against whom Jeremiah so solemnly warned Zedekiah.
In this chapter we have the account of the incident between Hananiah and Jeremiah. In the house of Jehovah Hananiah told Jeremiah that Jehovah had declared that within two full years He would restore the vessels and the people, breaking the yoke of the king of Babylon. Evidently deceived, Jeremiah assented, and yet it is evident that he was not assured, for he declared to Hananiah that the only proof of divine authority was the fulfilment of prediction. He was, however, so far persuaded as to allow Hananiah to take the bar from off his neck and break it. This was done publicly, and Hananiah declared to the people that Jehovah would break the yoke of Nebuchadnezzar within two years.
Immediately the word of the Lord came to Jeremiah, contradicting all that Hananiah had declared. It is evident from the story that Jeremiah’s failure was a mistake of judgment rather than any deviation from loyalty to duty. Punishment fell not on him but on Hananiah, because he had made the people to trust in a lie.
Fuente: An Exposition on the Whole Bible
Ungrateful Forgetfulness
Jer 2:1-8; Jer 26:1-24; Jer 27:1-22; Jer 28:1-17; Jer 29:1-32; Jer 30:1-24; Jer 31:1-40; Jer 32:1-44
God regarded Israel as His bride, who had responded to His love, or as a vineyard and cornfield which were expected to yield their first fruits in response to the careful cultivation of the owner. Why had they failed to respond? For the answer let us question our own hearts. What marvels of perversity and disappointment we are! Who can understand or fathom the reason of our poor response to the yearning love of Christ! The heathen, in their punctilious devotion and lavish sacrifices at their idol-shrines, may well shame us. The root of the evil is disclosed in Jer 2:31. We like to be lords, to assume and hold the mastery of our lives. But God has been anything but a wilderness to us. He has given us ornaments, and we owe to His grace the garments of righteousness which He has put on us. In return we have forgotten Him days without number, Jer 2:32. Let us ask Him to call us back-nay more, to draw us by the chains of love.
Fuente: F.B. Meyer’s Through the Bible Commentary
“And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, and in the fifth month, that Hananiah the son of Azur the prophet, which was of Gibeon, spake unto me in the house of the Lord, in the presence of the priests and of all the people, saying, Thus speaketh the Lord of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon” (Jer 28:1-2).
Hananiah reiterated the statement that the vessels of the Lord’s house were soon to be returned from Babylon, even setting a definite time limit -“within two full years.” He also predicted the return of Jeconiah, with all the captives of Judah, declaring that the Lord was about to break the yoke of the king of Babylon (Jer 28:3-4).
Had it indeed been true, Jeremiah would have heartily rejoiced in it; though his own utterances would have entirely failed. Having the secret of the Lord, however, he knew it should be quite the contrary. In reply to Hananiah, he said before all the priests and the people that were assembled in the house of the Lord, “Amen: the Lord do so: the Lord perform thy words which thou hast prophesied, to bring again the vessels of the Lord’s house, and all that is carried away captive, from Babylon into this place” (Jer 28:5-6).
The meek and faithful Jeremiah – how gladly would he, true lover of Judah as he was, have welcomed such an end to the miseries of his people! But he knew it was not to be.
“Nevertheless,” he continues, “hear thou now this word that I speak in thine ears, and in the ears of all the people: The prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him” (Jer 28:7-9).
He brings no railing accusation: nor is he drawn into useless argument. With the earlier prophets, whose writings they had, his word agreed; while Hananiah’s was to the contrary. If it be fulfilled, then he would admit that the Lord had sent him. “The servant of the Lord must not strive.” (2Ti 2:24)
Hananiah, however, evidently fearing that the composure of the man of GOD would have some weight with his audience, assumes the dramatic; and taking off the yoke which Jeremiah, in accordance with the Lord’s command (Jer 27:2), was wearing about his neck, he broke it in pieces, saying, as he did so, “Thus saith the Lord: Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years” (Jer 28:10-11).
Error is generally insistent and dogmatic – the more so, often, the farther it is removed from the truth.
The servant of the Lord makes no reply. He has no reputation to save: he desires not to attach the people to himself by a display of words. He can afford to wait, for he knows he has the mind of the Lord, which will be verified in its own time. We simply read, “And the prophet Jeremiah went his way” (Jer 28:11).
Alone in the presence of GOD he received a message for the man who had sought to triumph over him and had withstood his words. He was told to go and tell Hananiah that he had but broken yokes of wood: the Lord should make a yoke of iron, and put it upon the neck of all the nations he had before referred to, and the sentence is reaffirmed, that they should serve the king of Babylon (Jer 28:12-14).
For Hananiah himself a most solemn word was added.
He had sinned unto death. In GOD’s holy and righteous government, he must die. “Then said the prophet Jeremiah unto Hananiah the prophet, Hear now, Hananiah: The Lord hath not sent thee; but thou makest this people to trust in a lie. Therefore thus saith the Lord: Behold, I will cast thee from off the face of the earth: this year thou shalt die, because thou hast taught rebellion against the Lord” (Jer 28:15-16).
Solemn is the responsibility resting upon “vain talkers and deceivers,” (Tit 1:10) who, by their “good words and fair speeches,” (Rom 16:18) deceive the hearts of the simple. “The Lord will not hold him guiltless that taketh His name in vain.” (Exo 20:7, Deu 5:11) Not alone to profanity does this refer; but to taking upon one the name of the Lord when the life is dishonoring His holiness; or professing to speak in the name of the Lord when one has received no message from Him.
Scarce two months elapsed ere the judgment so solemnly foretold overtook the impostor. “So Hananiah the prophet died the same year, in the seventh month.” (Jer 28:17) All GOD’s ways are in righteousness, whether in mercy or in judgment.
~ end of chapter 14 ~
Fuente: Commentaries on the New Testament and Prophets
CHAPTER 28
1. Hananiah, the false prophet (Jer 28:1-11)
2. The judgment of Hananiah (Jer 28:12-17)
Jer 28:1-11. One of these lying prophets became very bold, and declared that he had a message from the Lord that the yoke of the Babylonian king was to be broken, and that within two years the temple vessels would be brought back. Jeremiah said Amen–let it be so! But he knew it could not be so, for the Lord had spoken to him; he gives a test. Then Hananiah became still more arrogant. Jeremiah had about his neck the yoke (Jer 27:2). Hananiah took it off and broke it and declared again that within two years the yoke of Nebuchadnezzar should be broken. What applause he must have earned from the unbelieving masses about him!
Jer 28:12-17. Instead of yokes of wood there should be yokes of iron, the prophet tells Hananiah. He exposes him as a deceiver whom the Lord had not sent, and announces his fate, that he should die this same year. He died in the seventh month of the same year.
Fuente: Gaebelein’s Annotated Bible (Commentary)
fifth month
i.e. August.
Fuente: Scofield Reference Bible Notes
the same: Jer 27:1
Hananiah: Jer 28:11, Jer 36:12, Jer 37:13
the prophet: Jer 23:28, Isa 9:15, Zec 13:2-4
Reciprocal: Deu 18:22 – speaketh 1Ki 22:6 – Go up 2Ch 18:5 – Go up 2Ch 36:12 – before Jeremiah Neh 6:14 – on the prophetess Jer 1:3 – unto the end Jer 27:12 – Zedekiah Jer 28:5 – the house Jer 29:15 – General Jer 37:19 – your Eze 13:16 – see visions Hos 7:3 – General Act 13:8 – withstood Rom 16:18 – by 2Ti 3:8 – resist
Fuente: The Treasury of Scripture Knowledge
Jer 28:1. The preceding chapters dealt with the false prophets generally while this one gives the history of a particular one. Hananiali was a false prophet hut went into a more particular form of prophesying, even to the extent of doing some acting as other prophets had done. This man appeared in the house of the Lord and in the presence of Jeremiah and the priests and the people assembled there. Thus the setting would seem to give to this prophet an appearance of dignity.
Fuente: Combined Bible Commentary
Jer 28:1-4. And it came to pass the same year Namely, the same in which the preceding prophecy was delivered; for the words manifestly refer to the time specified at the beginning of the foregoing chapter, and confirm the conjecture there made, that Jehoiakim is put there, by a mistake in the copies, for Zedekiah: see note on Jer 26:1, where the fourth year of Jehoiakims reign is termed the beginning of it. Hananiah the son of Azur the prophet That is, a pretended prophet. Being of Gibeon, a city belonging to the priests, it is probable he was a priest as well as Jeremiah; spake unto me in the house of the Lord Delivered publicly, and solemnly, and in the name of the Lord, what he wished to be considered as a true prediction; in the presence of the priests and of the people Who probably were expecting to have some message from Heaven. In delivering this reigned prophecy, Hananiah designed to confront and contradict Jeremiah. His prediction is, that the king of Babylons power, at least over Judah and Jerusalem, should be speedily broken; that within two full years the vessels of the temple should be brought back, and Jeconiah, and all the captives that were carried away with him, should return; whereas Jeremiah had foretold that the yoke of the king of Babylon should be bound on yet faster, and that the vessels and the captives should not return for seventy years.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Jer 28:1. In the beginning. The LXX read, the fourth year of Zedekiah. Hananiah, by education and profession, the prophet. Good men may teach and preach, though their learning be small, yet all ministers having to expound the holy scriptures should have learning, and be well read in natural and moral philosophy, the better to study the perfections of God, and know the human heart. But here is the difference; this man was a prophet of mans making. Jeremiah was a prophet of the Lord.Both the Chaldaic and the LXX read Hananiah the false prophet. How grievously did the false prophets obstruct the work of reformation, and the ministry of the true prophets.
Jer 28:6. Jeremiah said amen, the Lord do so. But all present understood Jeremiahs meaning from the tones of his voice. It is by the tone and pathos of the voice that the heart of one man speaks to another.
REFLECTIONS.
While Jeremiah was making yokes for the neighbouring nations, as emblems of their vassalage to the king of Babylon; while he was preaching with a yoke of wood about his own neck, and making every exertion to save a remnant of the sentenced people; it was high time for Satan also to be busy, lest his kingdom should fall. Therefore he swelled the pride and wickedness of Hananiahs heart to oppose the Lords prophet. This man, to give effect to his wicked plot, forged a prophecy in the name of the Lord; for he is charged with making the people to trust in a lie. The subject of his prophecy was but a re-echo of the wishes of the court, and the passions of the populace. It contained not a word of humiliation for sin, nor a single trace of the glory and sanctity which attended the sermons of holy men.
We must learn to be meek, composed and confident under the contradiction of sinners. Jeremiah said not one sharp word to Hananiah, the first of hypocrites. He said, Amen; the Lord do as thou hast said. Let Judah live: my being accounted a false prophet is of no moment compared with the existence of a nation. But he consoled himself for the present by an appeal to prophecies of like nature, then quietly retired, and left Hananiah in full possession of the field. We learn farther, that the triumphing of the wicked is short, and the joy of the hypocrite but for a moment. God will never forsake his people in the day of trouble. Jeremiah having retired awhile for prayer, presently returned to the charge, refreshed in spirit, and irradiated in countenance. He arrested the artful culprit before all the people in the Lords house, and brought him to the tribunal of the sanctuary. He made manifest the atrocity of his crime in causing the nation to trust in a lie, and sentenced him to die that very year for leading the people to rebel against the sacred ministry. Let us fix our eye a moment on Hananiah for instruction. When Jeremiah was confronted he was meek but confident; he was beaten back, but he kept his shield: now when the false prophet was confounded he was speechless. Conscious guilt caused his countenance to turn aghast, and to seek a place to hide himself from the eyes of men. He sickened with despair, and in two months gave up the ghost. A pensive gloom covered the misguided crowd; they saw their champion fail, and sufficiently read in the countenance of the two prophets who was right, and who was wrong.But oh, how many astonishing thoughts does the death of Hananiah suggest to the mind. This man tacitly thought to have taken Jeremiahs life, which had twice been threatened; he thought to have made himself great as a counsellor of Judah; but behold his cunning could not save him, and his crime proved his destruction. Let all ministers learn from him never to flatter people in their sins, and accommodate the gospel to popular passions.
We learn farther, that there is a sin unto death, and I do not say that ye shall pray for that man. Ananias and Sapphira died instantly on the detection of their sin; but here two months of respite were allowed, probably for repentance, and that all Judah might be acquainted with the case; more especially that all other false prophets might hold their peace. Let us then revere the glory of God in his sanctuary, let us serve him with a purity of purpose, and a fidelity becoming the majesty and grace of our high calling.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Jeremiah 28. The Prophecy and Fate of Hananiah.Whilst Jeremiah still wears the symbolic yoke (Jer 27:2), his testimony concerning it is opposed by another prophet, Hananiah of Gibeon (5 m. NW. of Jerusalem), who declares that the yoke shall be broken, the Temple vessels, the king, and the exiles brought back, within two years (Jer 28:1-4). Jeremiah wishes it might be true, but points out the predominant pessimism of prophecy hitherto, which throws the onus of proof on the event itself, in case of an exceptional prophecy of peace (Jer 28:5-9; cf. Deu 18:21 f.). Hananiah reasserts his prophecy, confirming it by breaking the yoke on the neck of Jeremiah, who makes no reply (Jer 28:10 f.). But, subsequently, Jeremiah receives a Divine word telling Hananiah that a yoke of iron shall replace the yoke of wood, that he is a false prophet, and shall die within the year, as actually takes place (Jer 28:12-17). Note the dependence of the prophetic consciousness on psychological factors beyond the prophets conscious control; on general grounds, Jeremiah does not believe Hananiah, but only after an interval does some new psychological experience authorise Jeremiah to embody his disbelief in an oracle of Yahweh. Cf. the similar interval of waiting for the word in Jer 42:7.
Jer 28:13. thou shalt: read, with LXX, I will.
Fuente: Peake’s Commentary on the Bible
28:1 And it came to pass the same year, in the beginning of the {a} reign of Zedekiah king of Judah, in the {b} fourth year, [and] in the fifth month, [that] Hananiah the son of Azur the prophet, who [was] of {c} Gibeon, spoke to me in the house of the LORD, in the presence of the priests and of all the people, saying,
(a) When Jeremiah began to bear these bonds and yokes.
(b) After the land had rested, as in Lev 25:2 .
(c) This was a city in Benjamin belonging to the sons of Aaron, Jos 21:17 .
Fuente: Geneva Bible Notes
The following event took place in the same year as the preceding one, 594 or 593 B.C., in the fifth month. Another prophet, Hananiah ben Azzur from Gibeon in Benjamin (about 5 miles northwest of Jerusalem), spoke to Jeremiah in the temple courtyard, in the presence of the priests and the people who had assembled there (cf. Jer 27:16). Ironically, the Gibeonites had deceived the Israelites in Joshua’s day (Jos 9:1-15), and now a man from Gibeon would again try to deceive the Israelites.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
CHAPTER IX
HANANIAH
Jer 27:1-22, Jer 28:1-17
“Hear now, Hananiah; Jehovah hath not sent thee, but thou makest this people to trust in a lie.”- Jer 28:15
THE most conspicuous point at issue between Jeremiah and his opponents was political rather than ecclesiastical. Jeremiah was anxious that Zedekiah should keep faith with Nebuchadnezzar, and not involve Judah in useless misery by another hopeless revolt. The prophets preached the popular doctrine of an imminent Divine intervention to deliver Judah from her oppressors. They devoted themselves to the easy task of fanning patriotic enthusiasm, till the Jews were ready for any enterprise, however reckless.
During the opening years of the new reign, Nebuchadnezzars recent capture of Jerusalem and the consequent wholesale deportation were fresh in mens minds; fear of the Chaldeans together with the influence of Jeremiah kept the government from any overt act of rebellion. According Jer 51:59, the king even paid a visit to Babylon, to do homage to his suzerain.
It was probably in the fourth year of his reign that the tributary Syrian states began to prepare for a united revolt against Babylon. The Assyrian and Chaldean annals constantly mention such combinations, which were formed and broken up and reformed with as much ease and variety as patterns in a kaleidoscope. On the present occasion the kings of Edom, Moab, Ammon, Tyre, and Zidon sent their ambassadors to Jerusalem to arange with Zedekiah for concerted action. But there were more important persons to deal with in that city than Zedekiah. Doubtless the princes of Judah welcomed the opportunity for a new revolt. But before the negotiations were very far advanced, Jeremiah heard what was going on. By Divine command, he made “bands and bars,” i.e., yokes, for himself and for the ambassadors of the allies, or possibly for them to carry home to their masters. They received their answer not from Zedekiah, but from the true King of Israel, Jehovah Himself. They had come to solicit armed assistance to deliver them from Babylon; they were sent back with yokes to wear as a symbol of their entire and helpless subjection to Nebuchadnezzar. This was the word of Jehovah:-
“The nation and the kingdom that will not put its neck beneath the yoke of the king of Babylon
That nation will I visit with sword and famine and pestilence until I consume them by his hand.”
The allied kings had been encouraged to revolt by oracles similar to those uttered by the Jewish prophets in the name of Jehovah; but:-
“As for you, hearken not to your prophets, diviners, dreams, soothsayers and sorcerers,
When they speak unto you, saying, Ye shall not serve the king of Babylon.
They prophesy a lie unto you, to remove you far from your land;
That I should drive you out, and that you should perish.
But the nation that shall bring their neck under the yoke of the king of Babylon, and serve him,
That nation will I maintain in their own land (it is the utterance of Jehovah), and they shall till it and dwell in it.”
When he had sent his message to the foreign envoys, Jeremiah addressed an almost identical admonition to his own king. He bids him submit to the Chaldean yoke, under the same penalties for disobedience-sword, pestilence, and famine for himself and his people. He warns him also against delusive promises of the prophets, especially in the matter of the sacred vessels.
The popular doctrine of the inviolable sanctity of the Temple had sustained a severe shock when Nebuchadnezzar carried off the sacred vessels to Babylon. It was inconceivable that Jehovah would patiently submit to so gross an indignity. In ancient days the Ark had plagued its Philistine captors till they were only too thankful to be rid of it. Later on a graphic narrative in the Book of Daniel told with what swift vengeance God punished Belshazzar for his profane use of these very vessels. So now patriotic prophets were convinced that the golden candlestick, the bowls and chargers of gold and silver, would soon return in triumph, like the Ark of old; and their return would be the symbol of the final deliverance of Judah from Babylon. Naturally the priests above all others would welcome such a prophecy, and would industriously disseminate it. But Jeremiah spake to the priests and all this people, saying, Thus saith Jehovah:-
“Hearken not unto the words of your prophets, which prophesy unto you.
Behold, the vessels of the house of Jehovah
Shall be brought back from Babylon now speedily:
For they prophesy a lie unto you.”
How could Jehovah grant triumphant deliverance to a carnally minded people who would not understand His Revelation, and did not discern any essential difference between Him and Moloch and Baal?
“Hearken not unto them; serve the king of Babylon and live. Why should this city become a desolation?”
Possibly, however, even now, the Divine compassion might have spared Jerusalem the agony and shame of her final siege and captivity. God would not at once restore what was lost, but He might spare what was still left. Jeremiah could not endorse the glowing promises of the prophets, but he would unite with them to intercede for mercy upon the remnant of Israel.
“If they are prophets and the word of Jehovah is with them,
Let them intercede with Jehovah Sabaoth,
That the rest of the vessels of the Temple the Palace,
And the City may not go to Babylon.”
The God of Israel was yet ready to welcome any beginning of true repentance. Like the father of the Prodigal Son, He would meet His people when they were on the way back to Him. Any stirring of filial penitence would win an instant and gracious response.
We can scarcely suppose that this appeal by Jeremiah to his brother prophets was merely sarcastic and denunciatory. Passing circumstances may have brought Jeremiah into friendly intercourse with some of his opponents; personal contact may have begotten something of mutual kindliness; and hence there arose a transient gleam of hope that reconciliation and cooperation might still be possible. But it was soon evident that the “patriotic” party would not renounce their vain dreams: Judah must drink the cup of wrath to the dregs: the pillars, the sea, the bases, the rest of the vessels left in Jerusalem must also be carried to Babylon, and remain there till Jehovah should visit the Jews and bring them back and restore them to their own land.
Thus did Jeremiah meet the attempt of the government to organise a Syrian revolt against Babylon, and thus did he give the lie to the promises of Divine blessing made by the prophets. In the face of his utterances, it was difficult to maintain the popular enthusiasm necessary to a successful revolt. In order to neutralise, if possible, the impression made by Jeremiah, the government put forward one of their prophetic supporters to deliver a counter blast. The place and the occasion were similar to those chosen by Jeremiah for his own address to the people and for Baruchs reading of the roll-the court of the Temple where the priests and “all the people” were assembled. Jeremiah himself was there. Possibly it was a feast day. The incident came to be regarded as of special importance, and a distinct heading is attached to it, specifying its exact date, “in the same year” as the incidents of the previous chapter-“in the beginning of the reign of Zedekiah, in the fourth year, in the fifth month.”
On such an occasion, Jeremiahs opponents would select as their representative some striking personality, a man of high reputation for ability and personal character. Such a man, apparently, they found in Hananiah ben Azzur of Gibeon. Let us consider for a moment this mouthpiece and champion of a great political and ecclesiastical party, we might almost say of a National government and a National Church. He is never mentioned except in chapter 28, but what we read here is sufficiently characteristic, and receives much light from the other literature of the period. As Gibeon is assigned to the priests in Jos 21:17, it has been conjectured that, like Jeremiah himself, Hananiah was a priest. The special stress laid on the sacred vessels would be in accordance with this theory.
In our last chapter we expounded Jeremiahs description of his prophetic contemporaries, as self-important and time serving, guilty of plagiarism and cant. Now from this dim, inarticulate crowd of professional prophets an individual steps for a moment into the light of history and speaks with clearness and emphasis. Let us gaze at him, and hear what he has to say.
If we could have been present at this scene immediately after a careful study of chapter 27, even the appearance of Hananiah would have caused us a shock of surprise-such as is sometimes experienced by a devout student of Protestant literature on being introduced to a live Jesuit, or by some budding secularist when he first makes the personal acquaintance of a curate. We might possibly have discerned something commonplace, some lack of depth and force in the man whose faith was merely conventional; but we should have expected to read, “liar and hypocrite” in every line of his countenance, and we should have seen nothing of the sort. Conscious of the enthusiastic support of his fellow countrymen and especially of his own order, charged-as he believed-with a message of promise for Jerusalem, Hananiahs face and bearing, as he came forward to address his sympathetic audience, betrayed nothing unworthy of the high calling of a prophet. His words had the true prophetic ring, he spoke with assured authority:-
“Thus saith Jehovah Sabaoth, the God of Israel,
I have broken the yoke of the king of Babylon.”
His special object was to remove the unfavourable impression caused by Jeremiahs contradiction of the promise concerning the sacred vessels. Like Jeremiah, he meets this denial in the strongest and most convincing fashion. He does not argue-he reiterates the promise in a more definite form and with more emphatic asseveration. Like Jonah at Nineveh, he ventures to fix an exact date in the immediate future for the fulfilment of the prophecy. “Yet forty days,” said Jonah, but the next day he had to swallow his own words; and Hananiahs prophetic chronology met with no better fate:-
“Within two full years will I bring again to this place all the vessels of the Temple, that Nebuchadnezzar king of Babylon took away.”
The full significance of this promise is shown by the further addition:-
“And I will bring again to this place the king of Judah, Jeconiah ben Jehoiakim, and all the captives of Judah that went to Babylon (it is the utterance of Jehovah); for I will break the yoke of the king of Babylon.”
This bold challenge was promptly met:-
“The prophet Jeremiah said unto the prophet Hananiah before the priests and all the people that stood in the Temple.” Not “the true prophet” and “the false prophet,” not “the man of God” and “the impostor,” but simply “the prophet Jeremiah” and “the prophet Hananiah.” The audience discerned no obvious difference of status or authority between the two-if anything the advantage lay with Hananiah; they watched the scene as a modern churchman might regard a discussion between ritualistic and evangelical bishops at a Church Congress, only Hananiah was their ideal of a “good churchman.” The true parallel is not debates between atheists and the Christian Evidence Society, or between missionaries and Brahmins, but controversies like those between Arius and Athanasius, Jerome and Rufinus, Cyril and Chrysostom.
These prophets, however, display a courtesy and self-restraint that have, for the most part, been absent from Christian polemics.
“Jeremiah the prophet said, Amen: may Jehovah bring it to pass; may He establish the words of thy prophecy, by bringing back again from Babylon unto this place both the vessels of the Temple and all the captives.”
With that entire sincerity which is the most consummate tact, Jeremiah avows his sympathy with his opponents patriotic aspirations, and recognises that they were worthy of Hebrew prophets. But patriotic aspirations were not a sufficient reason for claiming Divine authority for a cheap optimism. Jeremiahs reflection upon the past had led him to an entirely opposite philosophy of history. Behind Hananiahs words lay the claim that the religious traditions of Israel and the teaching of former prophets guaranteed the inviolability of the Temple and the Holy City. Jeremiah appealed to their authority for his message of doom:-
“The ancient prophets who were our predecessors prophesied war and calamity and pestilence against many countries and great kingdoms.”
It was also a mark of the true prophet that he should be the herald of disaster. The prophetical books of the Old Testament Canon fully confirm this startling and unwelcome statement. Their main burden is the ruin and misery that await Israel and its neighbours. The presumption therefore was in favour of the prophet of evil, and against the prophet of good. Jeremiah does not, of course, deny that there had been, and might yet be, prophets of good. Indeed every prophet, he himself included, announced some Divine promise, but:-
“The prophet which prophesieth of peace shall be known as truly sent of Jehovah when his prophecy is fulfilled.”
It seemed a fair reply to Hananiahs challenge. His prophecy of the return of the sacred vessels and the exiles within two years was intended to encourage Judah and its allies to persist in revolt. They would be at once victorious, and recover all and more than all which they had lost. Under such circumstances Jeremiahs criterion of “prophecies of peace” was eminently practical. “You are promised these blessings within two years: very well do not run the terrible risks of a rebellion: keep quiet and see if the two years bring the fulfilment of this prophecy it is not long to wait.” Hananiah might fairly have replied that this fulfilment depended on Judahs faith and loyalty to the Divine promise; and their faith and loyalty would be best shown by rebelling against their oppressors. Jehovah promised Canaan to the Hebrews of the Exodus, but their carcases mouldered in the desert because they had not courage enough to attack formidable enemies. “Let us not.” Hananiah might have said. “imitate their cowardice, and thus share alike their unbelief and its penalty.”
Neither Jeremiahs premises nor his conclusions would commend his words to the audience, and he probably weakened his position by leaving the high ground of authority and descending to argument. Hananiah at any rate did not follow his example: he adheres to his former method, and reiterates with renewed emphasis the promise which his adversary has contradicted. Following Jeremiah in his use of the parable in action, so common with Hebrew prophets, he turned the symbol of the yoke against its author. As Zedekiah ben Chenaanah made him horns of iron and prophesied to Ahab and Jehoshaphat, “Thus saith Jehovah, With these shalt thou push the Syrians until thou have consumed them,” {1Ki 22:11} so now Hananiah took the yoke off Jeremiahs neck and broke it before the assembled people and said:-
“Thus saith Jehovah, Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within two full years.”
Naturally the promise is “for all nations”-not for Judah only, but for the other allies.
“And the prophet Jeremiah went his way.” For the moment Hananiah had triumphed; he had had the last word. and Jeremiah was silenced. A public debate before a partisan audience was not likely to issue in victory for the truth. The situation may have even shaken his faith in himself and his message: he may have been staggered for a moment by Hananiahs apparent earnestness and conviction. He could not but remember that the gloomy predictions of Isaiahs earlier ministry had been followed by the glorious deliverance from Sennacherib. Possibly some similar sequel was to follow his own denunciations. He betook himself anew to fellowship with God, and awaited a fresh mandate from Jehovah.
“Then the word of Jehovah came unto Jeremiah. Go and tell Hananiah: Thou hast broken wooden yokes; thou shalt make iron yokes in their stead. For thus saith Jehovah Sabaoth, the God of Israel: I have put a yoke of iron upon the necks of all these nations, that they may serve Nebuchadnezzar king of Babylon.”
We are not told how long Jeremiah had to wait for this new message, or under what circumstances it was delivered to Hananiah. Its symbolism is obvious. When Jeremiah sent the yokes to the ambassadors of the allies and exhorted Zedekiah to bring his neck under the yoke of Nebuchadnezzar, they were required to accept the comparatively tolerable servitude of tributaries. Their impatience of this minor evil would expose them to the iron yoke of ruin and captivity.
Thus the prophet of evil received new Divine assurance of the abiding truth of his message and of the reality of his own inspiration. The same revelation convinced him that his opponent was either an impostor or woefully deluded:-
“Then said the prophet Jeremiah unto the prophet Hananiah, Hear now, Hananiah; Jehovah hath not sent thee, but thou makest this people to trust in a lie. Therefore thus saith Jehovah: I will cast thee away from off the face of the earth; this year thou shalt die, because thou hast preached rebellion against Jehovah.”
By a judgment not unmixed with mercy, Hananiah was not left to be convicted of error or imposture, when the “two full years” should have elapsed, and his glowing promises be seen to utterly fail. He also was “taken away from the evil to come.”
“So Hananiah the prophet died in the same year in the seventh month”-i.e., about two months after this incident. Such personal judgments were most frequent in the case of kings, but were not confined to them. Isaiah {Jer 22:15-25} left on record prophecies concerning the appointment to the treasurership of Shebna and Eliakim; and elsewhere Jeremiah himself pronounces the doom of Pashhur ben Immer, the governor of the Temple; but the conclusion of this incident reminds us most forcibly of the speedy execution of the apostolic sentence upon Ananias and Sapphira.
The subjects of this and the preceding chapter raise some of the most important questions as to authority in religion. On the one hand, on the subjective side, how may a man be assured of the truth of his own religious convictions; on the other hand, on the objective side, how is the hearer to decide between conflicting claims on his faith and obedience?
The former question is raised as to the personal convictions of the two prophets. We have ventured to assume that, however erring and culpable Hananiah may have been, he yet had an honest faith in his own inspiration and in the truth of his own prophecies. The conscious impostor, unhappily, is not unknown either in ancient or modern Churches; but we should not look for edification from the study of this branch of morbid spiritual pathology. There were doubtless Jewish counterparts to “Mr. Sludge the Medium” and to the more subtle and plausible “Bishop Blougram”; but Hananiah was of a different type. The evident respect felt for him by the people, Jeremiahs almost deferential courtesy and temporary hesitation as to his rivals Divine mission, do not suggest deliberate hypocrisy. Hananiahs “lie” was a falsehood in fact but not in intention. The Divine message “Jehovah hath not sent thee” was felt by Jeremiah to be no mere exposure of what Hananiah had known all along, but to be a revelation to his adversary as well as to himself.
The sweeping condemnation of the prophets in chapter 23, does not exclude the possibility of Hananiahs honesty, any more than our Lords denunciation of the Pharisees as “devourers of widows houses” necessarily includes Gamaliel. In critical times, upright, earnest men do not always espouse what subsequent ages hold to have been the cause of truth. Sir Thomas More and Erasmus remained in the communion which Luther renounced: Hampden and Falkland found themselves in opposite camps. If such men erred in their choice between right and wrong, we may often feel anxious as to our own decisions. When we find ourselves in opposition to earnest and devoted men, we may well pause to consider which is Jeremiah and which Hananiah.
The point at issue between these two prophets was exceedingly simple and practical-whether Jehovah approved of the proposed revolt and would reward it with success. Theological questions were only indirectly and remotely involved. Yet, in face of his opponents persistent asseverations, Jeremiah-perhaps the greatest of the prophets-went his way in silence to obtain fresh Divine confirmation of his message. And the man who hesitated was right.
Two lessons immediately follow: one as to practice; the other as to principle. It often happens that earnest servants of God find themselves at variance, not on simple practical questions, but on the history and criticism of the remote past, or on abstruse points of transcendental theology. Before any one ventures to denounce his adversary as a teacher of deadly error, let him, like Jeremiah, seek, in humble and prayerful submission to the Holy Spirit, a Divine mandate for such denunciation.
But again Jeremiah was willing to reconsider his position, not merely because he himself might have been mistaken, but because altered circumstances might have opened the way for a change in Gods dealings. It was a bare possibility, but we have seen elsewhere that Jeremiah represents God as willing to make a gracious response to the first movement of compunction. Prophecy was the declaration of His will, and that will was not arbitrary, but at every moment and at every point exactly adapted to conditions with which it had to deal. Its principles were unchangeable and eternal; but prophecy was chiefly an application of these principles to existing circumstances. The true prophet always realised that his words were for men as they were-when he addressed them. Any moment might bring a change which would abrogate or modify the old teaching, and require and receive a new message. Like Jonah, he might have to proclaim ruin one day and deliverance the next. A physician, even after the most careful diagnosis, may have to recognise unsuspected symptoms which lead him to cancel his prescription and write a new one. The sickening and healing of the soul involve changes equally unexpected. The Bible does not teach that inspiration, any more than science, has only one treatment for each and every spiritual condition and contingency. The true prophets message is always a word in season.
We turn next to the objective question: How is the hearer to decide between conflicting claims on his faith and obedience? We say the right was with Jeremiah; but how were the Jews to know that? They were addressed by two prophets, or, as we might say, two accredited ecclesiastics of the national Church; each with apparent earnestness and sincerity claimed to speak in the name of Jehovah and of the ancient faith of Israel, and each flatly contradicted the other on an immediate practical question, on which hung their individual fortunes and the destinies of their country. What were the Jews to do? Which were they to believe? It is the standing difficulty of all appeals to external authority. You inquire of this supposed Divine oracle and there issues from it a babel of discordant voices, and each demands that you shall unhesitatingly submit to its dictate on peril of eternal damnation; and some have the audacity to claim obedience, because their teaching is “quod semper, quod ubique, quod ab omnibus.”
One simple and practical test is indeed suggested-the prophet of evil is more likely to be truly inspired than the prophet of good; but Jeremiah naturally does not claim that this is an invariable test. Nor can he have meant that you can always believe prophecies of evil without any hesitation, but that you are to put no faith in promises until they are fulfilled. Yet it is not difficult to discern the truth underlying Jeremiahs words. The prophet whose words are unpalatable to his hearers is more likely to have a true inspiration than the man who kindles their fancy with glowing pictures of an imminent millennium. The divine message to a congregation of country squires is more likely to be an exhortation to be just to their tenants than a sermon on the duty of the labourer to his betters. A true prophet addressing an audience of working men would perhaps deal with the abuses of trades unions rather than with the sins of capitalists.
But this principle, which is necessarily of limited application, does not go far to solve the great question of authority in religion, on which Jeremiah gives us no further help.
There is, however, one obvious moral. No system of external authority, whatever pains may be taken to secure authentic legitimacy, can altogether release the individual from the responsibility of private judgment. Unreserved faith in the idea of a Catholic Church is quite consistent with much hesitation between the Anglican, Roman, and Greek communions; and the most devoted Catholic may be called upon to choose between rival antipopes.
Ultimately the inspired teacher is only discerned by the inspired hearer: it is the answer of the conscience that authenticates the divine message.