Jeremiah 28:10
Then Hananiah the prophet took the yoke from off the prophet Jeremiah's neck, and broke it.
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(10, 11) Then Hananiah the prophet took the yoke . . .—We are reminded of the conduct of Zedekiah, the son of Chenaanah, in 1Kings 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.”

Jeremiah 28:10-14. 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.28:10-17 Hananiah is sentenced to die, and Jeremiah, when he has received direction from God, boldly tells him so; but not before he received that commission. Those have much to answer for, who tell sinners that they shall have peace, though they harden their hearts in contempt of God's word. The servant of God must be gentle to all men. He must give up even his right, and leave the Lord to plead his cause. Every attempt of ungodly men to make vain the purposes of God, will add to their miseries.The multitude would see in Hananiah's act a symbol of deliverance. 10. the yoke—(Jer 27:2). Impious audacity to break what God had appointed as a solemn pledge of the fulfilment of His word. Hence Jeremiah deigns no reply (Jer 28:11; Mt 7:6). The prophet Jeremiah’s 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 Jeremiah’s 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. 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.

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.

Verses 10, 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. Against the False Prophet Hananiah. - Jeremiah 28:1-4. This man's prophecy. At the same time, namely in the fourth year of Zedekiah (cf. rem. on Jeremiah 27:1. The Chet. בּשׁנת is supported by Jeremiah 46:2 and Jeremiah 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 (Joshua 21:17; now Jib, a large village two hours north-west of Jerusalem; see on Joshua 9:3), possibly therefore himself a priest - in the house of the Lord, in the presence of the priests and people assembled there, saying: Jeremiah 28:2. "Thus hath Jahveh of hosts, the God of Israel, said: I break the yoke of the king of Babylon. Jeremiah 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. Jeremiah 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 Genesis 41:1; 2 Samuel 13:23.
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