(1) And it came to pass the same year . . .—The chapter stands in immediate sequence with that which precedes and confirms the conclusion that the name Jehoiakim in Jeremiah 27:1 is simply a transcriber’s mistake. Of the Hananiah who appears as the most prominent of the prophet’s adversaries, we know nothing beyond what is here recorded. He was clearly one of the leaders of the party of resistance whom we have seen at work trying to form an alliance with the neighbouring rations in Jeremiah 27, and whose hopes had been revived by the accession of Pharaoh Hophra (Apries) to the throne of Egypt in B.C. 595. The mention of Gibeon suggests two or three thoughts not without interest :—(1) It was, like Anathoth, within the tribe of Benjamin, about six or seven miles from Jerusalem, and so the antagonism between the true prophet and the false in Jerusalem may have been the revival of older local conflicts. (2) Gibeon, like Anathoth, was one of the cities of priests (Joshua 21:17), and Hananiah was probably, therefore, a priest as well as prophet. (3) As still retaining the venerable relics of a worship that had passed away; it had also once been the sanctuary of Jehovah (1Chronicles 16:39). There the old tabernacle stood which had been with the people in the wilderness—which had been removed from Shiloh when the sacred ark was taken (2Chronicles 1:3). There Solomon, at the beginning of his reign, offered a stately sacrifice (1Kings 3:4). Ought not the prophet who had grown up in the midst of those surroundings to have learnt that no place, however sacred, could count on being safe from the changes and chances of time, all fulfilling the righteous purposes of God? The occasion on which he now appears was probably one of the new moon, Sabbath, or other feast-days on which the courts of the Temple were crowded.

Gibeon - A city of priests Joshua 21:17. Hananiah was probably a priest as well as a prophet. He chose either a Sabbath or a new moon, that he might confront Jeremiah not only in the presence of the priests, but also of all the people. He used Jeremiah 28:2 the solemn formula which claims direct inspiration.

Jer 28:1-17. 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.

1. 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 (Da 1:6, 7; 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.Hananiah’s false prophecy: Jeremiah’s answer, Jeremiah 28:1-9. Hananiah breaketh Jeremiah’s yoke: he foretelleth an iron yoke, and Hananiah’s death, Jeremiah 28:10-17.

Here is a great appearing difficulty, viz. how the fourth year could be called

the beginning of Zedekiah’s reign, who reigned in all but eleven years, which if they be divided into three parts, the fourth year can hardly be in any propriety called the beginning of his reign. Many things are said to untie this knot, which by such as are curious may be read both in the English Annotations and in Mr. Pool’s Synopsis, I shall only repeat what seemed to both them, and seemeth also to me, the best solution. Though it be said in the fourth year, yet it is not said, in the fourth year of Zedekiah’s reign; they therefore think, that the fourth year of the sabbatical course is here intended. The Jews had a kind of jubilee every seventh year, it was a year when the land was to rest, and not be tilled, Leviticus 25:1-4, and in that year they were to release their debtors and servants, Deu 15:1; which notion of this fourth year is very probable, if the year wherein the city was besieged was a sabbatical year, or year of rest. For if Zedekiah’s first year were the fourth of the seven that made the sabbatical circle, his third year was another sabbatical year, and his tenth another, presently after which the city was taken.

Of this

Hananiah we read no more in Scripture; it is probable from the place where he lived, which was one of the cities of the priests, that he was a priest, but no more than a pretended prophet. He comes to Jeremiah in the temple, where he was wont to deliver his prophecies, to confront him in the presence both of the priests and the people, saying,

in the beginning the reign of Zedekiah king of Judah; perhaps in the first year of his reign:

in the fourth year, and in the fifth month; not in the fourth year of Zedekiah's reign, though the Septuagint and A table versions so render it; since his reign was but eleven years in all, and therefore the fourth could not be called with so much propriety the beginning of his reign: though, according to Jarchi, it was the fourth of Zedekiah's reign, the same year in which he paid a visit to the king of Babylon, Jeremiah 51:59; and was not only confirmed in his kingdom by him, but, according to the same writer, had it enlarged, and was made king over five neighbouring kings; and so this, though the fourth of his reign over Judah, was the first of his enlarged dominions: but rather this was the fourth year of the sabbatical year, or the fourth after the seventh year's rest of the land, as Kimchi observes; which was the first of Zedekiah's reign, who reigned eleven years, and the temple was destroyed at the end of a sabbatical year; in which he is followed by many, though there is nothing in the text or context that directs to it. Some divide Zedekiah's reign into three parts, the beginning, and middle, and end; and so what was done within the first four years of his reign might be said to be in the beginning of it. Others think that here are two distinct dates; that the former respects the things in the preceding chapter, which were in the beginning of his reign; and the latter that affair of Hananiah, which was in the fourth year of it. But Noldius (m), after Glassius (n), gets clear of the difficulties of this text, by rendering the words, "and it was from that year, the beginning of the reign of Zedekiah king of Judah, unto the fourth year of his reign"; that is, the prophet went on for the space of four years, signifying the will of the Lord by words and types; when in the fifth month of the fourth year, which was the month of Ab, answering to part of our July and of August,

Hananiah the son of Azur the prophet; the false prophet, as the Targum, Septuagint, Syriac, and Arabic versions call him,

which was of Gibeon; a city of the priests; so might be a priest, though not the high priest, as some have thought:

spake unto me in the house of the Lord, in the presence of the priests,

and of all the people; he came to the temple, where Jeremiah was, to confront him; and he addressed himself to him, the priests and all the people being present, who were come thither to minister and worship:

saying; as follows:

(m) Concord. Ebr. Partic. p. 143. No. 677. (n) Philolog. Sacr. l. 4. p. 625.

(a) When Jeremiah began to bear these bonds and yokes.

(b) After the land had rested, as in Le 25:2.

(c) This was a city in Benjamin belonging to the sons of Aaron, Jos 21:17.