Exegetical and Hermeneutical Commentary of Jeremiah 28:10
Then Hananiah the prophet took the yoke from off the prophet Jeremiah’s neck, and broke it.
The multitude would see in Hananiahs act a symbol of deliverance.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. Then Hananiah – took the yoke – and brake it.] He endeavoured by this symbolical act to persuade them of the truth of his prediction.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The prophet Jeremiahs coming into the temple with a yoke upon his neck, as a type of the yoke of the king of Babylon, under which the Jews were to come, gave occasion to the affront given him by the false prophet; in a further degree of impudence, being thus confronted by Jeremiah, he pulls the yoke off Jeremiahs neck, and breaketh it in a high and impudent contempt of God, and his will revealed by this prophet, and confirmed by this yoke as a sign, adding also the following words.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. the yoke (Jer27:2). Impious audacity to break what God had appointed as asolemn pledge of the fulfilment of His word. Hence Jeremiah deigns noreply (Jer 28:11; Mat 7:6).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then Hananiah the prophet took the yoke from off the prophet Jeremiah’s neck,…. Which he wore as a symbol of the subjection of Judea, and other nations, to the king of Babylon: an impudent and insolent action this was, to take the prophet’s yoke from his neck; and the more so, as it was by the command of God that he made it, and wore it:
and brake it; being made of wood, as it afterwards appears, and so might easily be broken.
Fuente: John Gill’s Exposition of the Entire Bible
Had Hananiah been sent by the Lord, he might have been satisfied with Jeremiah’s opinion, and have contentedly awaited the issue. But instead of this, he seeks by means of violence to secure credence for his prophesying. He takes the yoke from off the neck of the prophet, and breaks it in pieces, as he repeats before the people his former prediction: “Thus hath Jahveh said: Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within two years.” – Thereupon Jeremiah went his way without answering a word, calmly entrusting to the Lord the vindication of the truth of His own word.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Hananiah Condemned. | B. C. 597. |
10 Then Hananiah the prophet took the yoke from off the prophet Jeremiah’s neck, and brake it. 11 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. 12 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, 13 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. 14 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. 15 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. 16 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. 17 So Hananiah the prophet died the same year in the seventh month.
We have here an instance,
I. Of the insolence of the false prophet. To complete the affront he designed Jeremiah, he took the yoke from off his neck which he carried as a memorial of what he had prophesied concerning the enslaving of the nations to Nebuchadnezzar, and he broke it, that he might give a sign of the accomplishment of this prophecy, as Jeremiah had given of his, and might seem to have conquered him, and to have defeated the intention of his prophecy. See how the lying spirit, in the mouth of this false prophet, mimics the language of the Spirit of truth: Thus saith the Lord, So will I break the yoke of the king of Babylon, not only from the neck of this nation, but from the neck of all nations, within two full years. Whether by the force of a heated imagination Hananiah had persuaded himself to believe this, or whether he knew it to be false, and only persuaded them to believe it, does not appear; but it is plain that he speaks with abundance of assurance. It is no new thing for lies to be fathered upon the God of truth.
II. Of the patience of the true prophet. Jeremiah quietly went his way, and when he was reviled he reviled not again, and would not contend with one that was in the height of his fury and in the midst of the priests and people that were violently set against him. The reason why he went his way was not because he had nothing to answer, but because he was willing to stay till God was pleased to furnish him with a direct and immediate answer, which as yet he had not received. He expected that God would send a special message to Hananiah, and he would say nothing till he had received that. I, as a deaf man, heard not, for thou wilt hear, and thou shalt answer, Lord, for me. It may sometimes be our wisdom rather to retreat than to contend. Currenti cede furori–Give place unto wrath.
III. Of the justice of God in giving judgment between Jeremiah and his adversary. Jeremiah went his way, as a man in whose mouth there was no rebuke, but God soon put a word into his mouth; for he will appear for those who silently commit their cause to him. 1. The word of God, in the mouth of Jeremiah, is ratified and confirmed. Let not Jeremiah himself distrust the truth of what he had delivered in God’s name because it met with such a daring opposition and contradiction. If what we have spoken be the truth of God, we must not unsay it because men gainsay it; for great is the truth and will prevail. It will stand, therefore let us stand to it, and not fear that men’s unbelief or blasphemy will make it of no effect. Hananiah has broken the yokes of wood, but Jeremiah must make for them yokes of iron, which cannot be broken (v. 13), for (says God) “I have put a yoke of iron upon the neck of all these nations, which shall lie heavier, and bind harder, upon them (v. 14), that they may serve the king of Babylon, and not be able to shake off the yoke however they may struggle, for they shall serve him whether they will or no;” and who is he that can contend with God’s counsel? What was said before is repeated again: I have given him the beasts of the field also, as if there were something significant in that. Men had by their wickedness made themselves like the beasts that perish, and therefore deserved to be ruled by an arbitrary power, as beasts are ruled, and such a power Nebuchadnezzar ruled with; for whom he would he slew and whom he would he kept alive. 2. Hananiah is sentenced to die for contradicting it, and Jeremiah, when he has received commission from God, boldly tells him so to his face, though before he received that commission he went away and said nothing. (1.) The crimes of which Hananiah stands convicted are cheating the people and affronting God: Thou makest this people to trust in a lie, encouraging them to hope that they shall have peace, which will make their destruction the more terrible to them when it comes; yet this was not the worst: Thou hast taught rebellion against the Lord; thou hast taught them to despise all the good counsel given them in God’s name by the true prophets, and hast rendered it ineffectual. Those have a great deal to answer for who, by telling sinners that they shall have peace though they go on, harden their hearts in a contempt of the reproofs and admonitions of the word, and the means and methods God takes to bring them to repentance. (2.) The judgment given against him is, “I will cast thee off from the face of the earth, as unworthy to live upon it; thou shalt be buried in it. This year thou shalt die, and die as a rebel against the Lord, to whom death will come with a sting and a curse.” This sentence was executed, v. 17. Hananiah died the same year, within two months; for his prophecy is dated the fifth month (v. 1) and his death the seventh. Good men may perhaps be suddenly taken off by death in the midst of their days, and in mercy to them, as Josiah was; but this being foretold as the punishment of his sin, and coming to pass accordingly, it may safely be construed as a testimony from Heaven against him and a confirmation of Jeremiah’s mission. And, if the people’s hearts had not been wretchedly hardened by the deceitfulness of sin, it would have prevented their being further hardened by the deceitfulness of their prophets.
Fuente: Matthew Henry’s Whole Bible Commentary
It was not enough for the impostor to resist the holy servant of God to his face, without laying sacrilegious hands on that visible symbol, by which it had pleased God to testify that the Prophet’s message was true. For such was the tardiness of the people, nay, their insensibility, that they could not be much moved by words; therefore God added a symbol, for Jeremiah carried cords or bands around his neck: and it was a sign of reproach before men, yet, in order to touch the people, he refused not to undergo that reproach.
The band then on the neck of Jeremiah was like a sacrament; for it was a visible sign to establish the credit of his message. And what did Hananiah do? After having insolently inveighed against Jeremiah, and promised deliverance to the people after two years, he violently broke and took off the cord or the band which Jeremiah had around his neck.
We hence see how great and how impetuous is the fury of those whom the devil impels: for when once they arrive at that degree of temerity as to dare to resist the word of God, and, were it possible, to cast him from his own throne, they spare no symbols of his power and glory. We ought especially to notice this madness of Hananiah; for he not only resisted God’s servant, and endeavored to subvert his prophecy, but also snatched away the bands, that he might set up the falsehood of the devil in opposition to the true sacrament. This sign, as we have said, availed to confirm the prophecy of which we have heard; but what was done by Hananiah? he not only took away that sign, but by breaking the bands he attracted the attention of men, and by such a representation made them to believe that there would be in two years a deliverance. Then Hananiah displayed his furious zeal in two ways; for he profaned that symbol which Jeremiah had adopted according to God’s command, and he also took it away, as though he aimed to be above God, and to overthrow his truth, and would triumph over it.
The same thing we now see done under the Papacy: for we know that what Christ had commanded has been either corrupted, or obscured, or blotted out by them; and they have also devised fictitious sacraments and innumerable pompous rites, by which they fascinate foolish and credulous men. The same did Hananiah; and therefore his disciples and imitators are the Papists; who not only reject or extenuate the testimonies which have come from God, but plainly dishonor his sacraments by arrogantly bringing forward their own devices and inventions.
Fuente: Calvin’s Complete Commentary
3. The reaction of Hananiah (Jer. 28:10-11)
TRANSLATION
(10) Then Hananiah the prophet took the yoke from upon the neck of Jeremiah the prophet and smashed it. (11) And Hananiah said before all the people, Thus says the LORD: Like this I will break the yoke of Nebuchadnezzar king of Babylon within two years from upon the neck of all the nations. Then Jeremiah the prophet went on his way.
COMMENTS
Hananiah, instead of any rejoinder to Jeremiah, resorts to an act of violence which will impress the multitude. Apparently he could not answer the prophets quiet and convincing argument. Violence grows in inverse proportion to the number of reasonable arguments which can be offered to bolster ones position. The air was tense already. Those assembled in the Temple listened eagerly as the two prophets exchanged their verbal blows. Probably no one there including Jeremiah was quite prepared for the dramatic action which followed, Without any warning Hananiah tore the yoke from the neck of Jeremiah (one wonders how much physical violence this would have involved), and shattered it before them all (Jer. 28:10). As he smashes the yoke Hananiah dogmatically and dramatically declared that the yoke of Babylon would be broken within two full years. This is just a repetition of what Hananiah had previously said except that this time he adds the climax from off the neck of all nations.
Jeremiah submitted to the indignity of the moment. He simply went his way (Jer. 28:11). No explosion of anger. No hastily spoken word of rebuttal. He simply went his way. Perhaps it was obvious that Hananiah had swayed the audience with his dramatic action and words. To attempt to answer Hananiah further at that time might have placed his life in danger. Perhaps under the circumstances he felt it useless to repeat the admonition which he had earlier made.
Fuente: College Press Bible Study Textbook Series
(10, 11) Then Hananiah the prophet took the yoke . . .We are reminded of the conduct of Zedekiah, the son of Chenaanah, in 1Ki. 22:24. Personal violence, as has been the case in some Christian controversies, takes the place of further debate. The hateful symbols of servitude should not be allowed to outrage the feelings of the people any longer. His success in breaking that was to be the pledge of the destruction of the power which it represented. Jeremiah, it will be noted, does not resist or retaliate, but commits himself to Him that judgeth righteously. He went his way.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Took the yoke and brake it Thus showing all unwillingness to wait for the event. Hananiah seeks to make a still more vivid and emphatic expression of his prediction by breaking in pieces Jeremiah’s yoke in the presence of the multitude an act that doubtless gave great delight to the people.
Jeremiah went his way In the popular disfavour, but strong and peaceful in the faith of God.
Fuente: Whedon’s Commentary on the Old and New Testaments
What impudence do men proceed to, when hardened through the deceitfulness of sin. Jeremiah had constantly worn a wooden yoke around his neck, as he walked up and down among the people, both to enforce the truths he preached, by type as well as by word. And Hananiah it is plain, considered the Prophet’s yoke in this point of view. By breaking it therefore, and taking it from Jeremiah, he showed the bitterness of his heart, against the poor despised, and mournful prophet, and vented all that he dared to do, to testify his contempt of his person and preaching. Reader! it is blessed in the present hour, that God’s faithful servants have the protection of the law: for otherwise, the malice of hell would break out in open acts of violence, against the Lord’s servants. As they did by Stephen, so would carnal men in all ages do to all, and gnash upon them with their teeth. Act 7:54 . I beg the Reader, not to overlook the peaceable and meek temper of Jeremiah upon this occasion, in going his way. And while the Reader remarks the conduct of the servant, I hope he will not need to be reminded of the unequalled patience of the Master, who when he was reviled, reviled not again. Oh! precious, precious Lord Jesus! in all things thou must have the preeminence. 1Pe 2:23 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 28:10 Then Hananiah the prophet took the yoke from off the prophet Jeremiah’s neck, and brake it.
Ver. 10. Then Hananiah the prophet took the yoke from off the prophet Jeremiah’s neck, and brake it.] This was a most insolent and desperate fact in Hananiah – but nihil est audacius illis deprensis – and a most dangerous temptation to the people to believe his prophesying. Such another bold henchman was Nestorius the heretic: Audax erat, saith Zanchius, et magnae loquentiae, qua unica fretus nihil non audebat, et quidem saepenumero feliciter quod volebat, obtinebat a – that is, Bold he was and big spoken, trusting whereunto he durst attempt anything; and too too oft he effected also that which he attempted; so that he seduced for a while the good emperor Theodosius, and caused him to eject Cyril, an orthodox bishop, whom afterwards, upon better consideration, he restored again to his place with greater honour, and condemned that hypocrite and heretic Nestorius, of whom what became afterwards I wot not; but Hananiah died, as he well deserved, for his thus daring to fight against God.
a Zanch., Miscell. Epist. Dedic.
NASB (UPDATED) TEXT: Jer 28:10-11
10Then Hananiah the prophet took the yoke from the neck of Jeremiah the prophet and broke it. 11Hananiah spoke in the presence of all the people, saying, Thus says the LORD, ‘Even so will I break within two full years the yoke of Nebuchadnezzar king of Babylon from the neck of all the nations.’ Then the prophet Jeremiah went his way.
Jer 28:10 took the yoke. . .broke it This was possibly a violent act!
Jer 28:11 Jeremiah went his way Why we don’t know, but possibly because he had to wait for YHWH’s reply.
the yoke. See Jer 27:2. Made of wood (Jer 28:13).
from off. So that Jeremiah was still wearing it (Jer 27:2).
took: Jer 28:2, Jer 28:4, Jer 27:2, Jer 36:23, Jer 36:24, 1Ki 22:11, 1Ki 22:24, 1Ki 22:25, Mal 3:13
Reciprocal: 2Ch 18:10 – horns of iron Neh 6:14 – on the prophetess Jer 30:8 – I Jer 37:19 – your Amo 7:11 – thus Act 13:8 – withstood
Jer 28:10. Hananiah virtually accepted the challenge by doing some acting in that he took the yoke from the neck of Jeremiah and broke it.
Jer 28:10-14. Then Hananiah took the yoke from off Jeremiahs neck Thus it appears that Jeremiah wore this yoke, agreeably to the command given him by God, as a symbol of that subjection to the king of Babylon to which he admonished the Jews and other neighbouring nations to submit, in order that they might prevent the extreme evil which would otherwise fall upon them: and this yoke Hananiah took off the prophets neck, and broke it, by way of a symbolical sign that the Jews, and these other nations, should be freed from the Babylonian yoke within two years. And the Prophet Jeremiah went his way Quietly and patiently, knowing that it would answer no good end to contend with one whose mind was heated, and in the midst of the priests and people that were violently set against him. Doubtless he expected that God would soon send a special message to Hananiah, and he would say nothing till he received it. It is often our wisdom and duty to yield to violence, to bear revilings with patience, and to retreat rather than contend. Then the word of the Lord came unto Jeremiah To ratify and confirm the prophecy he had lately uttered; saying, Go and tell Hananiah, Thou hast broken the yokes of wood, &c. Which were light and easy; but thou shalt make for them yokes of iron Such as no human strength can break; that is, thou shalt bring a heavier and more grievous yoke upon them than they otherwise would have had, by persuading them not to submit to Nebuchadnezzar.
28:10 Then Hananiah the prophet took the yoke from off the prophet Jeremiah’s neck, and {g} broke it.
(g) This declares the impudency of the wicked hirelings who have no zeal to the truth but are led with ambition to get the favour of men and therefore cannot abide any that might discredit them but burst forth into rages and contrary to their own conscience, pass not what lies they report or how wickedly they do so that they may maintain their estimation.
Hananiah proceeded to deliver a symbolic act of his own by vandalizing Jeremiah’s sign. He dramatically smashed the yoke that Jeremiah had been wearing on his neck (cf. Jer 27:2). He claimed that, similarly, within two years Yahweh would break the yoke of Nebuchadnezzar off the neck of all the nations that he was oppressing.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)