John Calvin Commentary Jeremiah 28:10-11

"Then Hananiah the prophet took the bar from off the prophet Jeremiah`s neck, and brake it. And Hananiah spake in the presence of all the people, saying, Thus saith Jehovah: Even so will I break the yoke of Nebuchadnezzar king of Babylon within two full years from off the neck of all the nations. And the prophet Jeremiah went his way." — Jeremiah 28:10-11 (ASV)

It was not enough for the impostor to resist the holy servant of God to his face, without laying sacrilegious hands on that visible symbol by which it had pleased God to testify that the Prophet’s message was true.

For such was the slowness of the people, indeed, their insensibility, that they could not be much moved by words. Therefore, God added a symbol, for Jeremiah carried cords or bands around his neck. It was a sign of reproach before men, yet, in order to touch the people, he did not refuse to undergo that reproach.

The band then on the neck of Jeremiah was like a sacrament, for it was a visible sign to establish the credit of his message. And what did Hananiah do? After having insolently inveighed against Jeremiah, and promised deliverance to the people after two years, he violently broke and took off the cord or the band which Jeremiah had around his neck.

From this we see how great and how impetuous is the fury of those whom the devil impels: for when once they arrive at that degree of audacity as to dare to resist the word of God, and, if it were possible, to cast Him from His own throne, they spare no symbols of His power and glory.

We ought especially to notice this madness of Hananiah; for he not only resisted God’s servant and endeavored to subvert his prophecy, but also snatched away the bands, that he might set up the falsehood of the devil in opposition to the true sacrament. This sign, as we have said, served to confirm the prophecy of which we have heard; but what was done by Hananiah?

He not only took away that sign, but by breaking the bands he attracted the attention of men, and by such a representation made them believe that there would be a deliverance in two years. Then Hananiah displayed his furious zeal in two ways: for he profaned that symbol which Jeremiah had adopted according to God’s command, and he also took it away, as if he aimed to be above God, to overthrow His truth, and to triumph over it.

The same thing we now see done under the Papacy: for we know that what Christ had commanded has been either corrupted, or obscured, or blotted out by them; and they have also devised fictitious sacraments and innumerable pompous rites, by which they fascinate foolish and credulous men. Hananiah did the same; and therefore his disciples and imitators are the Papists, who not only reject or diminish the testimonies which have come from God, but plainly dishonor His sacraments by arrogantly bringing forward their own devices and inventions.

We must also notice how craftily this impostor insinuated himself, for he seemed to imitate the true prophets of God: he set a sign before the people and then added a doctrine. The Papists have their empty signs, but they only delight the eyes, while they have no care or concern for the ears.

But Hananiah came still nearer to God’s servants, so that he might deceive even those who were not stupid. What, indeed, could we desire more in this man than that he should set forth a sign? He also added the name of God and declared what was his purpose: in this manner will I break the yoke of Nebuchadnezzar. Nor did he speak in his own name, but assumed the person of God: Thus saith Jehovah, I will break the yoke of Nebuchadnezzar.

But as we have elsewhere said, this preposterous imitation of the devil ought not to disturb pious minds, for God always supplies His own people with the spirit of discernment, provided they humbly pray to Him.

Therefore, whenever Jeremiah repeated the word ‘prophet’—which he conceded to Hananiah, as Hananiah assumed it himself, for whenever Jeremiah spoke of Hananiah, he honored him with this name, even that he was a prophet—the holy man was not ignorant what an occasion of offense it was when a prophet, so acknowledged in the Church of God, is yet the minister of Satan, a liar, and an impostor.

But his object was to warn us in due time, so that novelty would not frighten us when anyone boasts of the title of a prophet.

So the Papists brag that they are prelates and bishops, and boast that they are the successors of the Apostles; but the devil is their chief, who calls himself the Vicar of Christ on earth.

Jeremiah, then, deliberately called Hananiah a prophet so many times so that our faith, when any such thing happens to us, may not fail, as though some new thing had taken place.

I cannot today finish the last part of the verse.

Prayer:

Grant, Almighty God, that since You would so try the constancy of our faith as to permit the devil to blend his lies with Your holy truth, we may not yet be entangled in them, but be attentive to that light which You set before us, and by which You guide us into the way of salvation. May we in the spirit of docility so offer ourselves to be ruled by You, that You may also become our faithful and infallible leader, until we shall at length attain that eternal life which has been obtained for us by the blood of Your only-begotten Son. Amen.

[Exposition continues from previous day's lecture]

Hananiah, after having broken the bands of Jeremiah, predicted that God would liberate the Jews as well as other nations from under the yoke of King Nebuchadnezzar; and it is finally added, that Jeremiah went his way; by which words the Prophet intimates that he left the place, for he was unwilling contentiously to dispute with a violent man, or rather with a wild beast.

For it is probable, indeed, it may be concluded as certain, that Hananiah had great power in the Temple, because his prophecies were plausible. For as men always seek flatteries, when they heard promised to them what was especially desirable—an end to all their evils and calamities after two years—all of them greedily received what the impostor had said.

Besides, not only did his tongue fight against Jeremiah, but also his hands, for he violently assailed the holy man when he broke his bands.

Therefore, Jeremiah could not have acted otherwise than to turn aside, as it were, from the storm.

He did not do this through fear, but because he saw that his adversary would be his superior in wrangling. Nor did he hope to be heard amidst noise and clamors, for he saw that a great tumult would immediately rise if he began to speak.

He found it therefore necessary to withdraw from the people.

We are by this reminded that we ought wisely to consider what occasions may require, for it is not right nor expedient to speak always and everywhere.

When, therefore, the Lord opens our mouth, no difficulties ought to restrain us from speaking boldly. But when there is no hope of doing good, it is better sometimes to be silent than to excite a great multitude without any profit.

True indeed is that saying of Paul, that we ought to be instant out of season (2 Timothy 4:2); but he means that the ministers of Christ, though they may sometimes offend and exasperate the minds of many, ought not yet to desist but to persevere.

But Jeremiah had no hearers, and the whole people were so incensed that he could do nothing against that impostor, even if he exposed himself to death.

He therefore was silent, for he had already discharged the duties of his office. He might have also withdrawn so that he might come furnished with new messages, and thus endowed with new authority, as indeed it appears from what follows in the next passage.