1Stalo se pak léta toho, na počátku kralování Sedechiáše krále Judského, léta totiž čtvrtého, měsíce pátého, mluvil ke mně Chananiáš syn Azurův, prorok, kterýž byl z Gabaon, v domě Hospodinově, před očima kněží i všeho lidu, řka: 2Takto praví Hospodin zástupů, Bůh Izraelský, řka: Polámal jsem jho krále Babylonského. 3Po dvou letech já navrátím zase na místo toto všecka nádobí domu Hospodinova, kteráž pobral Nabuchodonozor král Babylonský z místa tohoto, a zavezl je do Babylona. 4Jekoniáše také syna Joakimova, krále Judského, i všecky zajaté Judské, kteříž se dostali do Babylona, já zase přivedu na místo toto, dí Hospodin; nebo polámi jho krále Babylonského. 5Tedy řekl Jeremiáš prorok Chananiášovi proroku tomu před očima kněží a před očima všeho lidu, kteříž stáli v domě Hospodinově, 6Řekl, pravím, Jeremiáš prorok: Amen, učiniž tak Hospodin. Potvrdiž Hospodin slov tvých, kteráž jsi prorokoval o navrácení nádobí domu Hospodinova, a všech zajatých z Babylona na místo toto. 7Ale však poslechni medle slova tohoto, kteréž já mluvím při tvé přítomnosti a při přítomnosti všeho tohoto lidu. 8Proroci, kteříž bývali přede mnou i před tebou od věků, ti prorokovali proti zemím znamenitým a proti královstvím velikým o válce a o ssoužení a o moru. 9Prorok ten, kterýž prorokuje o pokoji, když dojde slovo toho proroka, ten prorok znám bývá, že jej poslal Hospodin v pravdě. 10Tedy sňal Chananiáš prorok to jho z šíje Jeremiáše proroka, a polámal je. 11A mluvil Chananiáš před očima všeho lidu, řka: Takto praví Hospodin: Tak polámi jho Nabuchodonozora krále Babylonského po dvou letech z šíje všech národů. I počal jíti Jeremiáš prorok cestou svou. 12Ale stalo se slovo Hospodinovo k Jeremiášovi, když polámal Chananiáš prorok to jho z šíje Jeremiáše proroka, řkoucí: 13Jdi a mluv k Chananiášovi, řka: Takto praví Hospodin: Jha dřevěná jsi polámal, protož zdělej místo nich jha železná. 14Nebo takto praví Hospodin zástupů, Bůh Izraelský: Jho železné vložím na šíji všech národů těchto, aby sloužili Naduchodonozorovi králi Babylonskému, a budouť sloužiti jemu. Také i živočichy polní dám jemu. 15Zatím řekl Jeremiáš prorok Chananiášovi proroku: Slyšiž nyní, Chananiáši: Neposlal tebe Hospodin, ale ty jsi k tomu přivedl, aby lid tento ve lži skládal doufání. 16Protož takto praví Hospodin: Aj, já sklidím tě se svrchku země, tento rok ty umřeš; nebo jsi mluvil to, čímž bys odvrátil lid od Hospodina. 17I umřel Chananiáš prorok roku toho měsíce sedmého.
Jamieson Fausset Brown Bible Commentary 1 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-
Dan 1:7;
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 (
Ezek 18:14-
Ezek 18:20).
Gibeon--one of the cities of the priests, to which order he must have belonged.
2 broken the yoke--I have determined to break: referring to Jeremiah's prophecy (
Jer 27:12).
3 two full years--literally, "years of days." So "a month of days," that is, all its days complete (
Gen 29:14, Margin;
Gen 41:1). It was marvellous presumption to speak so definitely without having any divine revelation.
4 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 (
2Kgs 24:12-15), to ingratiate himself with the populace, with whom Jeconiah was a favorite (see on
Jer 22:24).
5 the prophet Jeremiah--the epithet, "the prophet," is prefixed to "Jeremiah" throughout this chapter, to correspond to the same epithet before "Hananiah"; except in
Jer 28:12, where "the prophet" has been inserted in English Version. The rival claims of the true and the false prophet are thus put in the more prominent contrast.
6 Amen--Jeremiah prays for the people, though constrained to prophesy against them (
1Kgs 1:36). The event was the appointed test between contradictory predictions (
Deut 18:21-
Deut 18:22). "Would that what you say were true!" I prefer the safety of my country even to my own estimation. The prophets had no pleasure in announcing God's judgment, but did so as a matter of stern duty, not thereby divesting themselves of their natural feelings of sorrow for their country's woe. Compare
Exod 32:32;
Rom 9:3, as instances of how God's servants, intent only on the glory of God and the salvation of the country, forgot self and uttered wishes in a state of feeling transported out of themselves. So Jeremiah wished not to diminish aught from the word of God, though as a Jew he uttered the wish for his people [CALVIN].
8 prophets . . . before me--Hosea, Joel, Amos, and others.
evil--a few manuscripts, read "famine," which is more usually associated with the specification of war and pestilence (
Jer 15:2;
Jer 18:21;
Jer 27:8,
Jer 27:13). But evil here includes all the calamities flowing from war, not merely famine, but also desolation, &c. Evil, being the more difficult reading, is less likely to be the interpolated one than famine, which probably originated in copying the parallel passages.
9 peace--Hananiah had given no warning as to the need of conversion, but had foretold prosperity unconditionally. Jeremiah does not say that all are true prophets who foretell truths in any instance (which
Deut 13:1-
Deut 13:2, disproves); but asserts only the converse, namely, that whoever, as Hananiah, predicts what the event does not confirm, is a false prophet. There are two tests of prophets: (1) The event,
Deut 18:22. (2) The word of God,
Isa 8:20.
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;
Matt 7:6).
11 neck of all nations--opposed to
Jer 27:7.
13 Thou hast broken . . . wood . . . thou shalt make . . . iron--Not here, "Thou hast broken . . . wood," and "I will make . . . iron" (compare
Jer 28:16). The same false prophets who, by urging the Jews to rebel, had caused them to throw off the then comparatively easy yoke of Babylon, thereby brought on them a more severe yoke imposed by that city. "Yokes of iron," alluding to
Deut 28:48. It is better to take up a light cross in our way, than to pull a heavier on our own heads. We may escape destroying providences by submitting to humbling providences. So, spiritually, contrast the "easy yoke" of Christ with the "yoke of bondage" of the law (
Acts 15:10;
Gal 5:1).
14 I have put--Though Hananiah and those like him were secondary instruments in bringing the iron yoke on Judea, God was the great First Cause (
Jer 27:4-
Jer 27:7).
15 makest . . . trust in a lie-- (
Jer 29:31;
Ezek 13:22).
16 this year . . . die--The prediction was uttered in the fifth month (
Jer 28:1); Hananiah's death took place in the seventh month, that is, within two months after the prediction, answering with awful significance to the two years in which Hananiah had foretold that the yoke imposed by Babylon would end.
rebellion--opposition to God's plain direction, that all should submit to Babylon (
Jer 29:32).