Jeremiah · Chapter 28

V. 1. The fourth year-Perhaps the fourth year of the sabbatical course is here intended. Of Gibeon-it is probable from the place where he lived, which was one of the cities of the priests; that he was a priest.

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.

Verses 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 Jeremiah 26:1, where the fourth year of Jehoiakim’s 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 Babylon’s 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.

Verse 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 man’s 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.

HANANIAH’S FALSE PROPHECY, 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.

Verse 2. Thus speaketh the Lord] What awful impudence! when he knew in his conscience that God had given him no such commission.

Verses 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 Jeremiah 26:1, where the fourth year of Jehoiakim’s 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 Babylon’s 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.

2. I have broken — A prophetical perfect. A thing determined on by God is as good as done.

Verse 3. Within two full years] Time sufficient for the Chaldeans to destroy the city, and carry away the rest of the sacred vessels; but he did not live to see the end of this short period.

Verses 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 Jeremiah 26:1, where the fourth year of Jehoiakim’s 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 Babylon’s 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.

3. Two… years — Certainly a very agreeable contrast to Jeremiah’s seventy years. The expression used is unusually definite. Literally, two years in days, as though it were not a general period, but one of mathematical exactness. In this exactitude, as well as in the opening formula, Hananiah seeks to give his deliverance the impress of a God-inspired prophecy.

Verses 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 Jeremiah 26:1, where the fourth year of Jehoiakim’s 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 Babylon’s 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.

4. The mention of Jeconiah suggests the probability that there were many to whom his return would be specially grateful — that there was an influential party identified with the exiled king.

Verses 5-9. The Prophet Jeremiah said, Amen: the Lord do so! — Thereby expressing his hearty concern for the good of his nation, and wishing that God would repent him of the evil wherewith he had threatened them by his ministry; for such an affection had he for them, and so truly desirous was he of their welfare, that he would have been content to lie under the imputation of being a false prophet so that their ruin might have been prevented. Nevertheless, hear thou now this word — As if he had said, The word which I am about to speak concerns thee, and not thee alone, but all the people, therefore do thou mark it well, and let them observe it also. The prophets that have been before me and before thee — Namely, Joel, Amos, Hosea, Micah, Zephaniah, Nahum, Habakkuk, and others; prophesied both against many countries and great kingdoms, &c. — “Jeremiah offers two reasons in defence of his own prophecies, and against those of Hananiah. 1st, That many other prophets agreed with him in prophesying evil against the Jews, and other neighbouring countries; whereas Hananiah, being single in his predictions, nothing but the perfect answering of the event to them could give him the authority of a true prophet. 2d, That, considering the general corruption of the people’s manners, it was highly probable that God would punish their iniquities. To this the Jews add a third explication of the words, namely, that when any prophet foretold peace and prosperity, (namely, unconditionally and absolutely, as Hananiah here did,) his prophecy must certainly be fulfilled to prove him to be a true prophet; whereas, when a prophet foretold evil, which was Jeremiah’s case, the event might be suspended by the repentance of the persons concerned.” — Lowth.

JEREMIAH’S MILD AND PEACEABLE ANSWER, 5-11.

5, 6. Jeremiah said — The answer of Jeremiah does high honour to his judgment and his heart. He speaks with meekness and moderation, and yet without abating in the smallest measure the rigour of his appeal to God and his immutable law. Amen, etc. — This clause expresses the sympathy of the prophet. Could all this be true, who, as Jeremiah, would rejoice? He preferred the welfare of his country to his own honour. As Moses prayed to be “blotted out of the book” of God, or as Paul could wish himself “accursed from Christ” for the sake of Israel, so Jeremiah would joyfully offer up himself on the altar of his people and country.

Verse 6. Amen; the Lord do so] O that it might be according to thy word! May the people find this to be true!

Verses 5-9. The Prophet Jeremiah said, Amen: the Lord do so! — Thereby expressing his hearty concern for the good of his nation, and wishing that God would repent him of the evil wherewith he had threatened them by his ministry; for such an affection had he for them, and so truly desirous was he of their welfare, that he would have been content to lie under the imputation of being a false prophet so that their ruin might have been prevented. Nevertheless, hear thou now this word — As if he had said, The word which I am about to speak concerns thee, and not thee alone, but all the people, therefore do thou mark it well, and let them observe it also. The prophets that have been before me and before thee — Namely, Joel, Amos, Hosea, Micah, Zephaniah, Nahum, Habakkuk, and others; prophesied both against many countries and great kingdoms, &c. — “Jeremiah offers two reasons in defence of his own prophecies, and against those of Hananiah. 1st, That many other prophets agreed with him in prophesying evil against the Jews, and other neighbouring countries; whereas Hananiah, being single in his predictions, nothing but the perfect answering of the event to them could give him the authority of a true prophet. 2d, That, considering the general corruption of the people’s manners, it was highly probable that God would punish their iniquities. To this the Jews add a third explication of the words, namely, that when any prophet foretold peace and prosperity, (namely, unconditionally and absolutely, as Hananiah here did,) his prophecy must certainly be fulfilled to prove him to be a true prophet; whereas, when a prophet foretold evil, which was Jeremiah’s case, the event might be suspended by the repentance of the persons concerned.” — Lowth.

Ver. 6. Jeremiah said amen, the Lord do so. But all present understood Jeremiah’s 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.

JEREMIAH’S MILD AND PEACEABLE ANSWER, 5-11.

5, 6. Jeremiah said — The answer of Jeremiah does high honour to his judgment and his heart. He speaks with meekness and moderation, and yet without abating in the smallest measure the rigour of his appeal to God and his immutable law. Amen, etc. — This clause expresses the sympathy of the prophet. Could all this be true, who, as Jeremiah, would rejoice? He preferred the welfare of his country to his own honour. As Moses prayed to be “blotted out of the book” of God, or as Paul could wish himself “accursed from Christ” for the sake of Israel, so Jeremiah would joyfully offer up himself on the altar of his people and country.

Verses 5-9. The Prophet Jeremiah said, Amen: the Lord do so! — Thereby expressing his hearty concern for the good of his nation, and wishing that God would repent him of the evil wherewith he had threatened them by his ministry; for such an affection had he for them, and so truly desirous was he of their welfare, that he would have been content to lie under the imputation of being a false prophet so that their ruin might have been prevented. Nevertheless, hear thou now this word — As if he had said, The word which I am about to speak concerns thee, and not thee alone, but all the people, therefore do thou mark it well, and let them observe it also. The prophets that have been before me and before thee — Namely, Joel, Amos, Hosea, Micah, Zephaniah, Nahum, Habakkuk, and others; prophesied both against many countries and great kingdoms, &c. — “Jeremiah offers two reasons in defence of his own prophecies, and against those of Hananiah. 1st, That many other prophets agreed with him in prophesying evil against the Jews, and other neighbouring countries; whereas Hananiah, being single in his predictions, nothing but the perfect answering of the event to them could give him the authority of a true prophet. 2d, That, considering the general corruption of the people’s manners, it was highly probable that God would punish their iniquities. To this the Jews add a third explication of the words, namely, that when any prophet foretold peace and prosperity, (namely, unconditionally and absolutely, as Hananiah here did,) his prophecy must certainly be fulfilled to prove him to be a true prophet; whereas, when a prophet foretold evil, which was Jeremiah’s case, the event might be suspended by the repentance of the persons concerned.” — Lowth.

JEREMIAH’S MILD AND PEACEABLE ANSWER, 5-11.

5, 6. Jeremiah said — The answer of Jeremiah does high honour to his judgment and his heart. He speaks with meekness and moderation, and yet without abating in the smallest measure the rigour of his appeal to God and his immutable law. Amen, etc. — This clause expresses the sympathy of the prophet. Could all this be true, who, as Jeremiah, would rejoice? He preferred the welfare of his country to his own honour. As Moses prayed to be “blotted out of the book” of God, or as Paul could wish himself “accursed from Christ” for the sake of Israel, so Jeremiah would joyfully offer up himself on the altar of his people and country.

Verse 8. The prophets that have been before me] Namely, Joel, Amos, Hosea, Micah, Zephaniah, Nahum, Habakkuk, and others; all of whom denounced similar evils against a corrupt people.

Verses 5-9. The Prophet Jeremiah said, Amen: the Lord do so! — Thereby expressing his hearty concern for the good of his nation, and wishing that God would repent him of the evil wherewith he had threatened them by his ministry; for such an affection had he for them, and so truly desirous was he of their welfare, that he would have been content to lie under the imputation of being a false prophet so that their ruin might have been prevented. Nevertheless, hear thou now this word — As if he had said, The word which I am about to speak concerns thee, and not thee alone, but all the people, therefore do thou mark it well, and let them observe it also. The prophets that have been before me and before thee — Namely, Joel, Amos, Hosea, Micah, Zephaniah, Nahum, Habakkuk, and others; prophesied both against many countries and great kingdoms, &c. — “Jeremiah offers two reasons in defence of his own prophecies, and against those of Hananiah. 1st, That many other prophets agreed with him in prophesying evil against the Jews, and other neighbouring countries; whereas Hananiah, being single in his predictions, nothing but the perfect answering of the event to them could give him the authority of a true prophet. 2d, That, considering the general corruption of the people’s manners, it was highly probable that God would punish their iniquities. To this the Jews add a third explication of the words, namely, that when any prophet foretold peace and prosperity, (namely, unconditionally and absolutely, as Hananiah here did,) his prophecy must certainly be fulfilled to prove him to be a true prophet; whereas, when a prophet foretold evil, which was Jeremiah’s case, the event might be suspended by the repentance of the persons concerned.” — Lowth.

8. The prophets that have been before me — Mentioned as the very best warrant for untoward predictions. With them it was not disloyalty, either to God or their country, to predict evil.

Verse 9. When the word of the prophet shall come to pass] Here is the criterion. He is a true prophet who specifies things that he says shall happen, and also fixes the time of the event; and the things do happen, and in that time.

You say that Nebuchadnezzar shall not overthrow this city; and that in two years from this time, not only the sacred vessels already taken away shall be restored, but also that Jeconiah and all the Jewish captives shall be restored, and the Babylonish yoke broken, see Jeremiah 28:2-4. Now I say that Nebuchadnezzar will come this year, and destroy this city, and lead away the rest of the people into captivity, and the rest of the sacred vessels; and that there will be no restoration of any kind till seventy years from this time.

Verses 5-9. The Prophet Jeremiah said, Amen: the Lord do so! — Thereby expressing his hearty concern for the good of his nation, and wishing that God would repent him of the evil wherewith he had threatened them by his ministry; for such an affection had he for them, and so truly desirous was he of their welfare, that he would have been content to lie under the imputation of being a false prophet so that their ruin might have been prevented. Nevertheless, hear thou now this word — As if he had said, The word which I am about to speak concerns thee, and not thee alone, but all the people, therefore do thou mark it well, and let them observe it also. The prophets that have been before me and before thee — Namely, Joel, Amos, Hosea, Micah, Zephaniah, Nahum, Habakkuk, and others; prophesied both against many countries and great kingdoms, &c. — “Jeremiah offers two reasons in defence of his own prophecies, and against those of Hananiah. 1st, That many other prophets agreed with him in prophesying evil against the Jews, and other neighbouring countries; whereas Hananiah, being single in his predictions, nothing but the perfect answering of the event to them could give him the authority of a true prophet. 2d, That, considering the general corruption of the people’s manners, it was highly probable that God would punish their iniquities. To this the Jews add a third explication of the words, namely, that when any prophet foretold peace and prosperity, (namely, unconditionally and absolutely, as Hananiah here did,) his prophecy must certainly be fulfilled to prove him to be a true prophet; whereas, when a prophet foretold evil, which was Jeremiah’s case, the event might be suspended by the repentance of the persons concerned.” — Lowth.

9. Shall come to pass — The event is a test, though not the only test, of prophecy. This it is which is here appealed to, and Jeremiah shows at once his faith and his moderation by proposing to abide the test.

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.

Verses 10-14. Then Hananiah took the yoke from off Jeremiah’s 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 prophet’s 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.

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.

Verses 10-14. Then Hananiah took the yoke from off Jeremiah’s 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 prophet’s 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.

JEREMIAH’S MILD AND PEACEABLE ANSWER, 5-11.

5, 6. Jeremiah said — The answer of Jeremiah does high honour to his judgment and his heart. He speaks with meekness and moderation, and yet without abating in the smallest measure the rigour of his appeal to God and his immutable law. Amen, etc. — This clause expresses the sympathy of the prophet. Could all this be true, who, as Jeremiah, would rejoice? He preferred the welfare of his country to his own honour. As Moses prayed to be “blotted out of the book” of God, or as Paul could wish himself “accursed from Christ” for the sake of Israel, so Jeremiah would joyfully offer up himself on the altar of his people and country.

V. 12. Then-Some time after.

Verses 10-14. Then Hananiah took the yoke from off Jeremiah’s 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 prophet’s 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.

V. 13. But-Thou hast further incensed God against them, and provoked him to make their judgment heavier.

Verse 13. Yokes of iron.] Instead of Nebuchadnezzar’s yoke being broken, this captivity shall be more severe than the preceding. All these nations shall have a yoke of iron on their neck. He shall subdue them, and take all their property, even the beasts of the field.

Verses 10-14. Then Hananiah took the yoke from off Jeremiah’s 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 prophet’s 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.

13. Yokes of wood — Representing the comparatively easy burden of dependency and tribute which the king of Babylon at first imposed. Yokes of iron — Emblems of the bitter bondage of the near future, when their city and temple should be destroyed, and the body of the people carried into captivity. “It is better to take up a light cross in our way, than to pull a heavier one over our heads. We may escape destroying providences by submitting to humbling providences.”

Verses 10-14. Then Hananiah took the yoke from off Jeremiah’s 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 prophet’s 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.

Verse 15. Hear now, Hananiah; the Lord hath not sent thee] This was a bold speech in the presence of those priests and people who were prejudiced in favour of this false prophet, who prophesied to them smooth things. In such cases men wish to be deceived.

Verses 15-17. Then said Jeremiah, Hear now, Hananiah — Jeremiah, being a second time confirmed in the truth of what he had foretold, and having likewise a special revelation relating to this false prophet, comes and calls him by his name, and tells him his doom, that he should die within a year, because he had taught rebellion against the Lord — Had taught people to believe and trust to what was false, contradicting God’s will revealed by Jeremiah, and encouraging and exciting the people to hold out against Nebuchadnezzar, and not quietly to yield to this dispensation of God. “Thus, as Hananiah had limited the accomplishment of his prophecy to the space of two years, to gain credit with the people by such a punctual prediction, so Jeremiah confines the trial of his veracity to a much shorter time, and the event, exactly answering to the prediction, evidently showed the falsehood of Hananiah’s pretences.” — Lowth. So Hananiah died the same year in the seventh month — Two months after he had uttered this false prophecy, as appeareth from verse 1. So dangerous a thing it is for those who speak in the name of God to teach people contrary to his revealed will!

Verse 16. This year thou shalt die] By this shall the people know who is the true prophet. Thou hast taught rebellion against the Lord, and God will cut thee off; and this shall take place, not within seventy years, or two years, but in this very year, and within two months from this time.

Verses 15-17. Then said Jeremiah, Hear now, Hananiah — Jeremiah, being a second time confirmed in the truth of what he had foretold, and having likewise a special revelation relating to this false prophet, comes and calls him by his name, and tells him his doom, that he should die within a year, because he had taught rebellion against the Lord — Had taught people to believe and trust to what was false, contradicting God’s will revealed by Jeremiah, and encouraging and exciting the people to hold out against Nebuchadnezzar, and not quietly to yield to this dispensation of God. “Thus, as Hananiah had limited the accomplishment of his prophecy to the space of two years, to gain credit with the people by such a punctual prediction, so Jeremiah confines the trial of his veracity to a much shorter time, and the event, exactly answering to the prediction, evidently showed the falsehood of Hananiah’s pretences.” — Lowth. So Hananiah died the same year in the seventh month — Two months after he had uttered this false prophecy, as appeareth from verse 1. So dangerous a thing it is for those who speak in the name of God to teach people contrary to his revealed will!

16, 17. This year thou shalt die — A fearful pledge and earnest of the fulfilment of Jeremiah’s prophecies. Two months later, namely, in the seventh month, these words of prophetic judgment on one who claimed to speak in the name of Jehovah were fulfilled.

V. 17. Died-Within two months after Jeremiah had thus prophesied; so dangerous a thing it is for ministers to teach people contrary to the revealed will of God.

Verse 17. So Hananiah—died the same year in the seventh month.] The prophecy was delivered in the fifth month, (Jeremiah 28:1,) and Hananiah died in the seventh month. And thus God, in mercy, gave him about two months, in which he might prepare to meet his Judge. Here, then the true prophet was demonstrated, and the false prophet detected. The death of Hananiah, thus predicted, was God’s seal to the words of his prophet; and must have gained his other predictions great credit among the people.

JEREMIAH

Verses 15-17. Then said Jeremiah, Hear now, Hananiah — Jeremiah, being a second time confirmed in the truth of what he had foretold, and having likewise a special revelation relating to this false prophet, comes and calls him by his name, and tells him his doom, that he should die within a year, because he had taught rebellion against the Lord — Had taught people to believe and trust to what was false, contradicting God’s will revealed by Jeremiah, and encouraging and exciting the people to hold out against Nebuchadnezzar, and not quietly to yield to this dispensation of God. “Thus, as Hananiah had limited the accomplishment of his prophecy to the space of two years, to gain credit with the people by such a punctual prediction, so Jeremiah confines the trial of his veracity to a much shorter time, and the event, exactly answering to the prediction, evidently showed the falsehood of Hananiah’s pretences.” — Lowth. So Hananiah died the same year in the seventh month — Two months after he had uttered this false prophecy, as appeareth from verse 1. So dangerous a thing it is for those who speak in the name of God to teach people contrary to his revealed will!

16, 17. This year thou shalt die — A fearful pledge and earnest of the fulfilment of Jeremiah’s prophecies. Two months later, namely, in the seventh month, these words of prophetic judgment on one who claimed to speak in the name of Jehovah were fulfilled.