Jeremiah 28:11
And Hananiah spoke in the presence of all the people, saying, Thus said 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.
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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. 11. neck of all nations—opposed to Jer 27:7. As God hath his sacraments to confirm the truth of his word, of which his ministers are the stewards and administrators; so the devil hath his sacraments, of which his prophets are the administrators. God by his prophet Jeremiah had revealed his will as to the king of Babylon’s success against many nations, and bringing them into his servitude; as a sacrament or sign of this, he had commanded Jeremiah to put on a yoke with bonds. Hananiah, the false prophet, cometh in the name of God, and declares the contrary, that within two years God would break the yoke of the king of Babylon, and free the nations in subjection to him; and as a sacrament or sign to gain credit to this falsehood, he plucks off Jeremiah’s yoke, and breaks it, and expounds himself that God should so break the king of Babylon’s yoke from the neck of all nations, and pretends he had a commission from God to say this. Jeremiah, not able to endure to hear such lies, goeth away in testimony of his dissent from him, and adherence to what he had said. And Hananiah spoke in the presence of all the people,.... Explaining to them his meaning, in taking the yoke, and breaking it:

saying, thus saith the Lord; wickedly making use of the Lord's name, to give countenance to his words and actions:

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; the time he had fixed for the bringing back of the vessels of the sanctuary, Jeremiah 28:3;

and the prophet Jeremiah went his way; showing thereby his dissent from him, and his dislike and detestation of his lies and blasphemies; patiently bearing his affronts and insolence; and prudently withdrawing to prevent riots and tumults; returning no answer till he had received one from the Lord himself, which he quickly had.

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.
11. And the prophet … went his way] Co., maintaining that Jeremiah could not under the circumstances have been silent, rejects these words but Du. rightly pleads for their retention as entirely consonant with the dignity and nobility of Jeremiah’s character. Co. considers them as inserted by a later hand and suggested by “go and tell” of Jeremiah 28:13.Jeremiah's reply. - First Jeremiah admits that the fulfilment of this prediction would be desirable (Jeremiah 28:6), but then reminds his opponent that all the prophets of the Lord up till this time have prophesied of war and calamity (Jeremiah 28:7 and Jeremiah 28:8). So that if a prophet, in opposition to these witnesses of God, predicts nothing but peace and safety, then nothing short of the fulfilment of his prediction can make good his claim to be a true prophet (Jeremiah 28:9). - Jeremiah's answer is to this effect: Jeremiah 28:6. "Amen (i.e., yea), may Jahveh so do! may Jahveh perform thy words which thou hast prophesied, to bring again the vessels of Jahveh's house and all the captives from Babylon into this place. Jeremiah 28:7. Only hear now this word that I speak in thine ears, and in the ears of all the people. Jeremiah 28:8. The prophets that were before me and before thee from of old, they prophesied concerning many lands and great kingdoms, of war, and of trouble, and of pestilence. Jeremiah 28:9. The prophet that prophesieth of peace, when the word of the prophet cometh to pass, shall be known as the prophet that Jahveh hath truly sent. - As to אמן, yea, see on Jeremiah 11:5. The scope of this assent is straightway defined in "may Jahveh so do." But in order that the hearers may not misunderstand his assent, Jeremiah proceeds to show that hitherto only threatening predictions have carried with them the presumption of their being true prophecies, inasmuch as it is these alone that have been in harmony with the predictions of all previous prophets. ויּנּבאוּ (Jeremiah 28:8) is explained by the fact that "the prophets" with the accompany relative clause is made to precede absolute-wise. In the same absolute manner the clause "the prophet...peace" is disposed so that after the verb יוּדע the word הנּביא is repeated. For לרעה many MSS have לרעב; manifestly an adaptation to passages like Jeremiah 14:12; Jeremiah 21:9; Jeremiah 24:10; Jeremiah 27:8, Jeremiah 27:13; Jeremiah 29:17., where sword, famine, and pestilence are mentioned together as three modes of visitation by God; whereas only the general word רעה seems in place here, when mentioned alongside of "war." For this very reason Hitz. rejects רעב as being the least difficult reading, while Ew. takes it under his protection on account of the parallel passages, not considering that the train of thought is different there. - The truth expressed in Jeremiah 28:9 is based on the Mosaic law concerning prophecy, Deuteronomy 18:21., where the fulfilment of the prediction is given as the test of true, God-inspired prophecy.
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