Thomas Aquinas Commentary Jeremiah 28

Here, the author turns his attention specifically to certain false prophets. He first addresses a prophet who was telling the future to the remnant in Jerusalem. Second, he addresses certain men who were prophesying to the captives in Babylonia, as introduced in the verse, and these are the words of the book which Jeremiah the prophet sent (Jeremiah 29:1).

Regarding the first prophet in Jerusalem, the text presents two main points: the false comfort he offered, and the subsequent condemnation of this falsehood through Jeremiah, which begins at the verse, and the word of the Lord came to Jeremiah (Jeremiah 28:12).

The false comfort itself was delivered in two ways. First, it was given through the prophet's words. Second, it was given through his actions, as described in the verse, and Hananiah the prophet took the chain from the neck of Jeremiah (Jeremiah 28:10).

Focusing on the comfort given through words, the passage first presents the false prophecy and then Jeremiah's response to it, which begins, and Jeremiah spoke (Jeremiah 28:5).

The false prophecy is introduced by establishing its context: the time, in the fourth year; the prophet, Hananiah, who was a prophet by reputation; and the place, in the house of the Lord. This location recalls the earlier verse, I find their evil in my house, says the Lord (Jeremiah 23:11). Following this introduction comes the message of false comfort itself, which begins with the words, thus says the Lord.

This message contains two main promises. First, he promises liberty: I have broken—meaning, destroyed—the yoke. He speaks in the past tense to express the certainty of the event, even though this yoke was to be broken at a later time, not then. As Isaiah says, The yoke shall spoil because of oil (Isaiah 10:27).

Second, he predicts the nearness of its fulfillment: yet two years. This specific timeframe is given so that the people would not interpret it as symbolic "years of years," as described in Ezekiel 4:6: a day for a year, yea, a day for a year, have I appointed to you. This two-year fulfillment specifically includes the return of the temple vessels (and I shall cause all the vessels of the house of the Lord to be brought back to this place) and the liberation of their princes (and Jehoiakim). The promise about the vessels recalls their capture, described in Lamentations 1:10: the enemy put out his hand to all her desirable things. The promise about the princes contradicts what was said in the previous chapter, as recorded in the verse, O earth, earth, earth, hear the word of the Lord (Jeremiah 22:29).

1. Here, Jeremiah’s response is given. First, he shows his emotion by desiring that what he had said would be fulfilled: amen, that is, “let it be.” It is as if he is saying, “If only I were not a man who has the Spirit, and was instead speaking a lie” . Jeremiah does not say this in opposition to God’s will, for he knew the Lord intended the contrary. Rather, his desire for peace must be understood as conditional—that is, “if God wills it.” In this way, he conforms his own will to the divine will, wanting whatever God wants to happen.

   Second, so that he would not seem to agree with falsehood, he proposes a sign of truthfulness: but hear. This sign is taken from Deuteronomy 18:22: whatever that prophet shall prophesy in the name of the Lord, and it does not come to pass, this the Lord has not spoken.

   However, Jeremiah himself seems to argue from the contrary, and this argument would appear to be invalid because it is the fallacy of denying the antecedent.In other words, it appears as if Jeremiah might be arguing as follows: if it does not come pass, then the Lord has not spoken; but it has come to pass (denying the antecedent); therefore, the Lord has spoken. The conclusion is formally invalid, as it does not demonstratively follow from the premises. This is because the opposite principle is found in Deuteronomy 13:1–3: if there arise in your midst a prophet, or one who says that he has seen a dream, and he should predict a sign and a portent, and what he says should come to pass, and he say to you, ‘Come, let us follow strange gods whom you do not know, and let us serve them,’ you shall not listen to the words of that prophet or dreamer.

   It must be said, however, that Jeremiah's argument is effective for exposing the false prophet’s deception, which is his intention.

^28:12a And Jeremiah went his own way.

1. Here, he confirms his own prophecy by action, and there are three points concerning this.

1. He gives the symbolism of the action: Hananiah took and broke, as a sign of the breaking of the power of Babylonia.
2. He explains the symbolism: and Hananiah spoke. This was to happen long after in the future. As it says below: I shall break his yoke from your neck, and I shall burst his bonds (Jeremiah 30:8).
3. The humility of Jeremiah is shown, because he patiently and willingly bore this and went his own way. I have become like a man who hears not, and has no reproofs in his mouth (Psalms 37:15).

^28:12b And the word of the Lord came to Jeremiah, after Hananiah the prophet had broken the yoke from the neck of Jeremiah the prophet, saying:

2. Here, the condemnation of the falsehood is given.

First, he excludes the false consolation by the symbolism of the act: you, you Hananiah, have broken; and you Jeremiah, shall make, as a sign of the increase in the punishment. They who fear the hoarfrost, upon them shall fall the snow (Job 6:16).

The explanation of the symbolism follows: for thus says the Lord. It is as if he were saying, “The yoke of bondage will be harsher than was previously signified.” His yoke is a yoke of iron, and his chain is a chain of bronze .

Second, the threat against his prophesying is given:

1. The refutation of his fault is given: and Jeremiah spoke . . . the Lord has not sent you. We have made a lie our hope, and by a lie are we protected (Isaiah 28:15).
2. The threat of punishment is given: therefore, I shall send you; that is, I will destroy you by death. Not so the wicked, not so, but they are like the dust which the wind drives from the face of the earth (Psalms 1:4).
3. The fulfillment of the prophecy is given: and Hananiah died in the seventh month—therefore, he survived for only two more months. When they say, ‘peace and security,’ then shall destruction come upon them suddenly, as the pain of a woman in labor, and they shall not escape (1 Thessalonians 5:3).