Jeremiah 28
PATsootltsayer, and is supposed to be the same with a stargazer, or astrologer. This chapter contains an account of Hananiah’s false prophecy, and the judgment Jeremiah denounced against him upon it; which accordingly came to pass.
Jeremiah 28:1
^jLND it came to pass in the same year, in the beginning of the reign of Zedekiah king ofJudah. This plainly refers to the time specified at the beginning of the last chapter, and confirms the conjecture there made, that Jehoiakim is put there by a mistake of the copies for Zedekiah. In the fourth year.] There is a difficulty in the expression, how the prophet should call that the beginning of Zedekiab’s reign, which was really the fourth year of it. Therefore Scaliger understands it of the fourth year in course, reckoning from the last sabbatical year, which we know was to be every seventh year, from’Lev. xxv. 3, 4. (see his Canoneslsagog. p. 294, 295.) and Kimchi speaks of it as a tradition received among the rabbins, that the temple was destroyed in a sabbatical year; which falling in with the eleventh year of Zedekiah, the first year of his reign must be the fourth in course from the last sabbatical. (Sec the notes on xxxiv. 1. 17.) It is probable, that the observation of these sabbatical years had been intermitted for a great while before the captivity; but the king and people, warned by the prophet Jeremiah of their great neglect in this matter, had entered into a solemn covenant for the observing this part of the law. (Sec xxxiv. 8, 8tc.) But after all, there is no ground for this solution of Sealiger’s; for it is plain, that if they had any regard for this computation of time, the ninth year of Zedekiah was the sabbatical year. (See the forementioned place.) To avoid this difficulty, Noldius translates the words to this sense, When it had been so [that is, when I had continued prophesying with a yoke about my neck from that year] in the beginning of the reign of Zedekiah, until the fourth year. (See his Concordance, p. 143. 164.) The LXX. read this part of the verse thus, In the fourth year of the reign of Zedekiah king ofJudah, in the fifth month.
Jeremiah 28:2
I have broken the yoke of the king of Babylon. That tyrannical power which Nebuchadnezzar exercises, of which the bonds and yokes which Jeremiah wore, arc the figures. (See xxxvi. 1. 12.)
Jeremiah 28:3
Within two full years. See the note on ver. 16. I will bring again into this place all the vessels of the Lord’s house.] See xxvii. 16. 20.
Jeremiah 28:4
And I will bring again Jeconiah, &c. This was grateful news to the people, who looked upon Zedekiah only as Nebuchadnezzar’s deputy, or viceroy. (See the note on xxvi. 12.)
Jeremiah 28:6
Even the prophet Jeremiah said, Amen, &c. 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.
Jeremiah 28:8
Tlie prophets that have been before me, and before thee of old, prophesied both against many countries, &e. Jeremiah offers two several reasons in defence of his own prophecies, and against the truth of Hananiah’s. First, that many other prophets agreed with himself in prophesying evil against the Jews, and other neighbouring countries, such as Hosea, Joel, Amos, Isaiah, Micah, Habakkuk, Zcphaniah, &c. Whereas Hananiali, being single in his prophecy, nothing but the punctual answering the event could give him the authority of a true prophet. Secondly, that considering the general corruption of the people’s manners, it was so much the more likely God should inflict severe punishments upon them, their iniquities being now ripe for judgment. To this the Jews add a third explication of the words, viz. that when a true prophet foretells peace, his prophecy must certainly be fulfilled, and the event would 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. (See Bishop Kidder’s Dcm. of the Messias, par. i. p. 377.)
Jeremiah 28:10
Tliey prophesy a lie unto you. See xiv. 14. xxiii. 21. xxix. 8. Then Hananiah took the yoke from off the prophet Jeremiah’s neck.] Sec xxvii. 2.
Jeremiah 28:11
But the nations that bring their neck under the yoke of the king of Babylon— those will I let remain still in their own land, &c. They that make no opposition against the king of Babylon’s forces, but willingly submit themselves to him, shall continue in their own country and possessions, being only tributaries to the king of Babylon. (See xxxviii. 17. xlii. 10, 11.) From the neck of all nations.] See ibid. ver. 7.
Jeremiah 28:12
I spake also to Zedekiah, king ofJudah, according to all these words, &c. See the note on ver. 1. What the prophet saith here to Zedekiah, hath a particular weight in it, because he was made king of Judca by Nebuchadnezzar, and took an oath of being faithful to him, and never resisting his authority. (See xxxviii. 1. 2 Kings xxiv. 17. 2 Chron. xxxvi. 13. Ezek. xvii. 15. 18.)
Jeremiah 28:13
But thou shalt make for them yokes of iron. Such as no human strength can break: to signify that no human force shall bo able to cope with the king of Babylon;
Jeremiah 28:14
^1 have put a yoke of iron upon the neck of all these nations, &,c. He renews in stronger terms the prophecy that he* delivered before, xxvii. 6, 7.
Jeremiah 28:16
Behold, the vessels of the Lord’s house shall now shortly be brought again from Babylon.*. Several of the vessels belonging to the temple were carried away by the Chaldeans, in. the reigns of Jchoiakim and Jeconiah. (See 2 Chron. xxxvi. 7. 10. Dan. i. 2.) -Ver. 19. For thus saith the Lord concerning the pillars, &c] See Hi. 17. 20,21. This year thou shalt die.] As Hananiah limitod
Which Nebuchadnezzar took not when he cartied away captive Jeconiah, &c. See 2 Kings xxiv. 13, 14. They shall be carried to Babylon.] See 2 Kings xxv. 13. 2 Chron. xxxvi. 18. And there shall they be, until the day that I shall visit tliem.] Till the prefixed time of seventy years be expired, when I shall visit the iniquity of the Chaldeans upon them, and restore the Jews from their captivity. (See xxv. 11, 12. Ezra i. 7.)