Jeremiah 28:4 Kommentar

In the foregoing chapter Jeremiah had charged those prophets with lies who foretold the speedy breaking of the yoke of the king of Babylon and the speedy return of the vessels of the sanctuary; how here we have his contest with a particular prophet upon those heads. I. Hananiah, a pretender to prophecy, in contradiction to Jeremiah, foretold the sinking of Nebuchadnezzar's power and the return both of the persons and of the vessels that were carried away (Jer 28:1-4), and, as a sing of this, he broke the yoke from the neck of Jeremiah (Jer 28:10, Jer 28:11). II. Jeremiah wished his words might prove true, but appealed to the event whether they were so or no, not doubting but that would disprove them (Jer 28:5-9). III. The doom both of the deceived and the deceiver is here read. The people that were deceived should have their yoke of wood turned into a yoke of iron (Jer 28:12-14), and the prophet that was the deceiver should be shortly cut off by death, and he was so, accordingly, within two months (Jer 28:15-17).

INTRODUCTION TO JEREMIAH 28 Thus chapter relates a false prophecy of Hananiah, who broke off the yoke from Jeremiah; but in return the people are threatened with an iron yoke, and he with death; which came to pass. The time, place, and substance of his prophecy, are in Jer 28:1; Jeremiah's answer to it, Jer 28:5; Hananiah breaks Jeremiah's yoke, and explains the meaning of it to the people, Jer 28:10; Jeremiah prophesies that iron yokes should be given instead of wooden ones, Jer 28:12; and foretells the death of the false prophet, Jer 28:15.

And I will bring again to this place Jeconiah the son of Jehoiakim king of Judah,.... This he knew would please the people, who looked upon Zedekiah only as a deputy of the king of Babylon, and not properly their king; but Jeconiah, as he is here called; and he knew that Zedekiah dared not resent this, but was obliged to feigned a desire of Jeconiah's return, though otherwise not agreeable to him: with all the captives of Judah that went into Babylon, saith the Lord; the princes, officers, and others, that should be living at the time fixed: for I will break the yoke of the king of Babylon; weaken his power over other nations, and particularly deliver the king of Judah from his bondage, and from subjection to him.

(Vers. 3, 4.) What Nebuchadnezzar, the king of Babylon, brought from this place, he also brought to Babylon. And I will bring back Jehoiachin, the son of Jehoiakim, king of Judah, and all the exiles of Judah who went to Babylon, to this place, declares the Lord. For I will break the yoke of the king of Babylon. Regarding these matters, the LXX translated: Jehoiachin and the exiles of Judah, for I will break the yoke of the king of Babylon, summarizing the meaning of the Hebrew truth rather than giving word-for-word translations. However, Ananias, who at that time seemed to be a prophet to the people, promised not only to bring back the vessels, but also to restore King Jechoniah to Jerusalem, and to break the yoke of the king of Babylon, that is, to destroy his empire. And this would not yet be accomplished for another two years, in order to increase the greatness of the joy and to enhance the nearness of the promised time.

PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17) in the beginning of the reign of Zedekiah--The Jews often divided any period into two halves, the beginning 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 a disturbed state that he had little power or dignity, being a tributary; but in the fourth year he became strong in power. Hananiah--Another of this name was one of the three godly youths who braved Nebuchadnezzar's wrath in the fear of God (Dan 1:6-7; Dan 3:12). Probably a near relation, for Azariah is associated with him; as Azur with the Hananiah here. The godly and ungodly are often in the same family (Eze 18:14-20). Gibeon--one of the cities of the priests, to which order he must have belonged.

bring again . . . Jeconiah--not necessarily implying that Hananiah wished Zedekiah to be superseded by Jeconiah. The main point intended was that the restoration from Babylon should be complete. But, doubtless, the false prophet foretold Jeconiah's return (Kg2 24:12-15), to ingratiate himself with the populace, with whom Jeconiah was a favorite (see on Jer 22:24).

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. בּשׁנת is supported by Jer 46:2 and Jer 51:59; the Keri בּשּׁנה 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 ימים: two years in days, i.e., in two full years.See on Gen 41:1; Sa2 13:23.