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In the foregoing chapter Jeremiah had charged those prophets with lies who foretold the speedy breaking of the yoke of the king of Babylon and the speedy return of the vessels of the sanctuary; how here we have his contest with a particular prophet upon those heads. I. Hananiah, a pretender to prophecy, in contradiction to Jeremiah, foretold the sinking of Nebuchadnezzar's power and the return both of the persons and of the vessels that were carried away (Jer 28:1-4), and, as a sign of this, he broke the yoke from the neck of Jeremiah, Jer 28:10,11. II. Jeremiah wished his words might prove true, but appealed to the event whether they were so or no, not doubting but that would disprove them, Jer 28:5-9. III. The doom both of the deceived and the deceiver is here read. The people that were deceived should have their yoke of wood turned into a yoke of iron (Jer 28:12-14), and the prophet that was the deceiver should be shortly cut off by death, and he was so, accordingly, within two months, Jer 28:15-17.
1-9
Hananiah's False Prophecy (597 BC)
简体中文
哈拿尼雅的假预言（主前597年）
¹ 当年，就是犹大王西底家登基的第四年、五月，基遍人押朔的儿子先知哈拿尼雅，在耶和华殿中，当着祭司和众民的面，对我说： ² 「万军之耶和华以色列的神如此说：我已经折断巴比伦王的轭。」 ³ 「二年之内，我要将耶和华殿中一切的器皿，就是巴比伦王尼布甲尼撒从这地方带去、搬到巴比伦的，都重新带回这地。」 ⁴ 「我也要将犹大王约雅敬的儿子耶哥尼雅，和一切被掳到巴比伦去的犹大人，都带回这地，因为我要折断巴比伦王的轭——耶和华说。」 ⁵ 于是先知耶利米，当着祭司和站在耶和华殿里众民的面，对先知哈拿尼雅说： ⁶ 先知耶利米说：「阿们！愿耶和华如此行；愿耶和华成就你所预言的话，将耶和华殿中的器皿和一切被掳到巴比伦去的人，都带回这地。」 ⁷ 「然而你和你众民现在要听我耳中所传的这话。」 ⁸ 「从前的先知，在你我以前，也曾向许多国家和大国预言战争、灾祸与瘟疫。」 ⁹ 「至于那预言平安的先知，到先知的话应验的时候，人就知道那先知确实是耶和华所差来的。」
经上说，这位真先知与假先知之间的较量是发生在「西底家登基之初」，却又说「在他第四年」；因为他作王的前四年可称为他作王的「初期」，即前一段，因他在那几年间是在巴比伦王辖下作王，向他进贡；而其余在位的日子，则可称为「后段」，以别于「前段」，因他在那段时间背叛巴比伦王。他在位第四年曾亲自前往巴比伦（正如耶51:59所言），这大概使百姓生出指望，以为他亲自出马必能使战事有圆满结局；假先知们在这种指望中怂恿他们，尤其是这位哈拿尼雅——他是基遍人，而基遍是祭司之城，所以他很可能像耶利米一样本身也是祭司。在此我们看到，
一、哈拿尼雅在庄严的集会中，于耶和华殿内，奉耶和华的名公开宣讲的预言——「当着祭司和众民的面」，他们大概正等候要从天上得着什么信息。在传这预言时，他面向耶利米，对他说这话（耶28:1），存心要当面反驳、抵挡他，仿佛在说：「耶利米，你说谎。」这预言的内容是：巴比伦王的权势——至少他对犹大和耶路撒冷的权势——必速速被折断，「两年之内」圣殿的器皿必带回，耶利米以及一切与他一同被掳的人都必归回；然而耶利米早已预言，巴比伦王的轭必绑得更紧，器皿和被掳的人七十年之内必不能归回（耶28:2-4）。如今我们把这假预言与神借真先知所传的信息相比较，便可看出两者之间有何等大的差别。这里既没有神众先知讲论中那种灵与生命、那种文风的庄严和语言的崇高，也没有那属天的火焰与感动。但尤其缺少的，是敬虔的气息；他大有把握地论到他们兴旺的归回，却没有一句话劝他们悔改、归正、归向神，也没有叫他们祷告、寻求他的面，好预备自己领受神所存留的恩惠。他用神的名向他们应许暂时的怜悯，却毫不提及神所应许必与之同在的属灵怜悯，正如耶24:7所说：「我要赐他们一个认识我的心。」由此可见，他无论怎样自称，所怀的不过是「属世界的灵」，而非「神的灵」（林前2:12）；他所图的是讨人喜悦，不是使人得益。
二、耶利米对这假预言的回应。1. 他衷心盼望这话能成为事实。他既如此爱他的国家、又真心切慕它的福祉，便宁可自己担当假先知的罪名，也要使他们的毁灭得以避免。他说：「阿们；愿耶和华如此行；愿耶和华成就你的话」（耶28:5-6）。耶利米虽向百姓发预言，却也常为他们祷告，并求神止息那他明知必临到的审判；正如基督祷告说：「父啊，若是可行，求你叫这杯离开我」，尽管他知道这杯必不离开他。他作为忠心的先知，预见并预言了耶路撒冷的毁灭；但他作为忠心的以色列人，却又遵命「为耶路撒冷求平安」，恳切为它的保全祷告。虽然神旨意的旨意是预言与忍耐的准则，他诫命的旨意却是祷告与行为的准则。神自己虽然定意，却并不喜悦罪人死亡，乃「愿意万人得救」。耶利米常常为他的百姓代求（耶18:20）。假先知们想借应许平安来讨百姓的欢心；如今真先知表明，他对他们所怀的善意与他们所钟爱的那些先知一样大；虽没有从神而来的凭据向他们应许平安，他却恳切地渴望并为此祈求。那些奉承百姓、行了所能想象的最大恶事的人竟受宠待，而那为他们代求、行了所能想象的最大善事的人竟遭逼迫——这些人是何等糊涂！（参耶27:18）2. 他诉诸将来的结局，以证明这预言是假的（耶28:7-9）。假先知们像亚哈论米该雅那样非难耶利米，因他「向他们只说凶言，不说吉语」。如今他辩称，这正是别的先知所传预言的内容，所以不应看作稀奇，也不应据此怀疑他的使命；因为古时的先知也曾向「许多国家和大国」发预言——他们放胆传扬神借他们所差的信息，毫不惧怕人，也不像哈拿尼雅那样讨人的喜悦。他们也像耶利米一样毫不犹豫地宣告战争、饥荒、瘟疫，他们所说的话被当作是出于神的；那么为何耶利米传讲的方式与神从前一切先知所传的无异，反倒被斥为「瘟疫般的人物、煽动叛乱之徒」呢？别的先知也曾预言毁灭却未临到，然而这并不推翻他们属神的使命，约拿的事便是如此；因为神有恩典，乐意向转离罪恶的人收回他的忿怒。但那预言平安兴旺的先知——尤其是像哈拿尼雅那样绝对地、无条件地预言，不肯加上那必要的附加条件，就是他们不可因故意犯罪而自堵家门、阻断神恩惠之流——只有借他预言的应验才能被证明是真先知；若果然应验，那时人才知道「耶和华实在差遣了他」，若不然，他必显露为骗子和冒名者。
英語原文
Hananiah's False Prophecy (597 BC)
¹ And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, and in the fifth month, that Hananiah the son of Azur the prophet, which was of Gibeon, spake unto me in the house of the LORD, in the presence of the priests and of all the people, saying,
² Thus speaketh the LORD of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon.
³ Within two full years will I bring again into this place all the vessels of the LORD's house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon:
⁴ And I will bring again to this place Jeconiah the son of Jehoiakim king of Judah, with all the captives of Judah, that went into Babylon, saith the LORD: for I will break the yoke of the king of Babylon.
⁵ Then the prophet Jeremiah said unto the prophet Hananiah in the presence of the priests, and in the presence of all the people that stood in the house of the LORD,
⁶ Even the prophet Jeremiah said, Amen: the LORD do so: the LORD perform thy words which thou hast prophesied, to bring again the vessels of the LORD's house, and all that is carried away captive, from Babylon into this place.
⁷ Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people;
⁸ The prophets that have been before me and before thee of old prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence.
⁹ The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him.
This struggle between a true prophet and a false one is said here to have happened in the beginning of the reign of Zedekiah, and yet in the fourth year, for the first four years of his reign might well be called the beginning, or former part, of it, because during those years he reigned under the dominion of the king of Babylon and as a tributary to him; whereas the rest of his reign, which might well be called the latter part of it, in distinction from that former part, he reigned in rebellion against the king of Babylon. In this fourth year of his reign he went in person to Babylon (as we find, Jer 51:59), and it is probable that this gave the people some hope that his negotiation in person would put a good end to the war, in which hope the false prophets encouraged them, this Hananiah particularly, who was of Gibeon, a priests' city, and therefore probably himself a priest, as well as Jeremiah. Now here we have,
I. The prediction which Hananiah delivered publicly, solemnly, in the house of the Lord, and in the name of the Lord, in an august assembly, in the presence of the priests and of all the people, who probably were expecting to have some message from heaven. In delivering this prophecy, he faced Jeremiah, he spoke it to him (Jer 28:1), designing to confront and contradict him, as much as to say, "Jeremiah, thou liest." Now this prediction is that the king of Babylon's power, at least his power over Judah and Jerusalem, should be speedily broken, that within two full years the vessels of the temple should be brought back, and Jeremiah, and all the captives that were carried away with him, should return; whereas Jeremiah had foretold that the yoke of the king of Babylon should be bound on yet faster, and that the vessels and captives should not return for 70 years, Jer 28:2-4. Now, upon the reading of this sham prophecy, and comparing it with the messages that God sent by the true prophets, we may observe what a vast difference there is between them. Here is nothing of the spirit and life, the majesty of style and sublimity of expression, that appear in the discourses of God's prophets, nothing of that divine flame and flatus. But that which is especially wanting here is an air of piety; he speaks with a great deal of confidence of the return of their prosperity, but here is not a word of good counsel given them to repent, and reform, and return to God, to pray, and seek his face, that they may be prepared for the favours God had in reserve for them. He promises them temporal mercies, in God's name, but makes no mention of those spiritual mercies which God always promised should go along with them, as Jer 24:7, I will give them a heart to know me. By all this it appears that, whatever he pretended, he had only the spirit of the world, not the Spirit of God (1Co 2:12), that he aimed to please, not to profit.
II. Jeremiah's reply to this pretended prophecy. 1. He heartily wishes it might prove true. Such an affection has he for his country, and so truly desirous is he of the welfare of it, that he would be content to lie under the imputation of a false prophet, so that their ruin might be prevented. He said, Amen; the Lord do so; the Lord perform thy words, Jer 28:5,6. This was not the first time that Jeremiah had prayed for his people, though he had prophesied against them, and deprecated the judgments which yet he certainly knew would come; as Christ prayed, Father, if it be possible, let this cup pass from me, when yet he knew it must not pass from him. Though, as a faithful prophet, he foresaw and foretold the destruction of Jerusalem, yet, as a faithful Israelite, he prayed earnestly for the preservation of it, in obedience to that command, Pray for the peace of Jerusalem. Though the will of God's purpose is the rule of prophecy and patience, the will of his precept is the rule of prayer and practice. God himself, though he has determined, does not desire, the death of sinners, but would have all men to be saved. Jeremiah often interceded for his people, Jer 18:20. The false prophets thought to ingratiate themselves with the people by promising them peace; now the prophet shows that he bore them as great a good-will as their prophets did, whom they were so fond of; and, though he had no warrant from God to promise them peace, yet he earnestly desired it and prayed for it. How strangely were those besotted who caressed those who did them the greatest wrong imaginable by flattering them and persecuted him who did them the greatest service imaginable by interceding for them! See Jer 27:18. 2. He appeals to the event, to prove it false, Jer 28:7-9. The false prophets reflected upon Jeremiah, as Ahab upon Micaiah, because he never prophesied good concerning them, but evil. Now he pleads that this had been the purport of the prophecies that other prophets had delivered, so that it ought not to be looked upon as a strange thing, or as rendering his mission doubtful; for prophets of old prophesied against many countries and great kingdoms, so bold were they in delivering the messages which God sent by them, and so far from fearing men, or seeking to please them, as Hananiah did. They made no difficulty, any more than Jeremiah did, of threatening war, famine, and pestilence, and what they said was regarded as coming from God; why then should Jeremiah be run down as a pestilent fellow, and a sower of sedition, when he preached no otherwise than God's prophets had always done before him? Other prophets had foretold destruction did not come, which yet did not disprove their divine mission, as in the case of Jonah; for God is gracious, and ready to turn away his wrath from those that turn away from their sins. But the prophet that prophesied of peace and prosperity, especially as Hananiah did, absolutely and unconditionally, without adding that necessary proviso, that they do not by wilful sin put a bar in their own door and stop the current of God's favours, will be proved a true prophet only by the accomplishment of his prediction; if it come to pass, then it shall be known that the Lord has sent him, but, if not, he will appear to be a cheat and an impostor.
10-17
Hananiah Condemned (597 BC)
简体中文
哈南尼被定罪（公元前597年）
¹⁰ 于是先知哈南尼就把先知耶利米颈上的轭取下来，折断了。 ¹¹ 哈南尼在众民面前说：『耶和华如此说：我必照样在两年之内，从一切国的颈项上折断巴比伦王尼布甲尼撒的轭。』于是先知耶利米就走开了。 ¹² 先知哈南尼把先知耶利米颈上的轭折断之后，耶和华的话就临到先知耶利米，说： ¹³ 你去告诉哈南尼说：『耶和华如此说：你折断了木轭，却要为他们造铁轭。 ¹⁴ 因为万军之耶和华——以色列的神如此说：我已将铁轭加在这些国的颈项上，使他们服事巴比伦王尼布甲尼撒；他们必要服事他；我也把田野的走兽给了他。』 ¹⁵ 于是先知耶利米对先知哈南尼说：『哈南尼啊，你当听：耶和华并没有差遣你，你竟使这百姓信靠谎言。 ¹⁶ 所以耶和华如此说：看哪，我必把你从地上除掉；今年你必死，因为你向耶和华说了叛逆的话。』 ¹⁷ 这样，先知哈南尼当年七月就死了。
我们在此看见一个实例，
I. 假先知的傲慢。为彻底羞辱耶利米——这是他所图谋的——他『把他颈上的轭取下来』，就是耶利米作为预言列国将被尼布甲尼撒奴役之记号而戴的轭，又把它折断，为要给他的预言的应验作一个记号，正如耶利米为自己的预言所作的；又似乎他已胜过他，挫败了他预言的目的。请看谎言的灵在这假先知口中如何模仿真理之灵的语言：『耶和华如此说：我必照样折断巴比伦王的轭』——不仅从这国的颈项上折断，更从『一切国的颈项上』，在『两年之内』折断。究竟是因着热烈的想象，哈南尼自己也信了这话，还是他明知是假，只不过劝他们相信，并不显明；但他显然是以极大的把握说话。把谎言归在真理之神的头上，并非新事。
II. 真先知的忍耐。耶利米静静地『走开了』；『他被骂不还口』；他不与那在暴怒之极、又处于极力反对他的祭司和百姓中间的人相争。他走开的原因，不是因为他无话可答，而是因为他愿意等到神乐意给他一个直接而即时的答复之时——他尚未得着这答复。他指望神必赐给哈南尼一个特别的信息，在得着那信息之前，他什么也不说。『我如不听见的人，不开口；因为你必听见，主必为我回答。』有时我们退让而不相争，反倒是智慧。『当退让给烈怒』。
III. 神在耶利米和他的对头之间施行审判的公义。耶利米走开了，如同『口中无可责备的人』；神却很快把话放在他口中；因为他必为那默默把自己的事交托给他的人出面。1. 耶利米口中所传神的话语被坚立确认。耶利米本人不可因自己所奉神的名所说的话遭遇如此大胆的反对和反驳而怀疑其真实性。我们若所传的是神的真理，便不可因人反驳而收回；因为『真理伟大，必得胜』。它必立得住，所以我们也当立得住，不要怕人的不信或亵渎使之失效。哈南尼折断了『木轭』，耶利米却要为他们造『铁轭』，是不能折断的（耶28:13）；因为（神如此说）『我已将铁轭加在这一切国的颈项上』，必更沉重地压在他们身上，更紧地束缚他们（耶28:14），使他们『服事巴比伦王』，无论怎样挣扎也不能摆脱这轭；因为他们必要服事他，无论愿意与否；谁能与神的谋略相争呢？从前所说的话在此重复：『我也把田野的走兽给了他』，仿佛这话别有意义。人因自己的恶已使自己『如必死的畜类』，所以该受如同兽一般被专制权力统治；尼布甲尼撒所行的正是这种权力；因为『他要杀谁就杀谁，要存留谁就存留谁』。2. 哈南尼因反驳这话被定罪该死；耶利米从神得了使命之后，便当面大胆地告诉他——尽管在得着那使命之前，他走开了，一言不发。(1.) 哈南尼被定罪的，是欺骗百姓、冒犯神：『你使这百姓信靠谎言』——鼓励他们指望平安，这必使他们的毁灭临到之时更为可怕；然而这还不是最糟的：『你向耶和华说了叛逆的话』——你教导百姓藐视真先知奉神的名对他们所行的一切善劝，又使这些劝告归于无效。那些告诉罪人『继续下去仍有平安』、借此使他们的心硬于藐视神话语的责备和警戒、并神所用以使他们悔改的一切方法的人，大有当答的罪。(2.) 对他所下的判决是：『我必把你从地上除掉』——你不配在地上存活；你必葬身于其中。『今年你必死』，且作为背叛耶和华之人而死——死对于他必带刺和咒诅而来。这判决已经执行（耶28:17）。哈南尼当年死了，离此事两个月之内；因为他的预言记于五月（耶28:1），他的死记于七月。义人有时或会突然在年富力强之时被取去，且是出于怜悯——如约西亚；但此事既作为他犯罪的刑罚被预言，又照着成就，便可稳妥地视为天上对他作证的凭据，又是耶利米使命的印证。百姓的心若非因罪的诡诈已变得极其刚硬，本可借此防止他们进一步被他们先知的诡诈所刚硬。
英語原文
Hananiah Condemned (597 BC)
¹⁰ Then Hananiah the prophet took the yoke from off the prophet Jeremiah's neck, and brake it.
¹¹ And Hananiah spake in the presence of all the people, saying, Thus saith the LORD; Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. And the prophet Jeremiah went his way.
¹² Then the word of the LORD came unto Jeremiah the prophet, after that Hananiah the prophet had broken the yoke from off the neck of the prophet Jeremiah, saying,
¹³ Go and tell Hananiah, saying, Thus saith the LORD; Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron.
¹⁴ For thus saith the LORD of hosts, the God of Israel; I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him: and I have given him the beasts of the field also.
¹⁵ Then said the prophet Jeremiah unto Hananiah the prophet, Hear now, Hananiah; The LORD hath not sent thee; but thou makest this people to trust in a lie.
¹⁶ Therefore thus saith the LORD; Behold, I will cast thee from off the face of the earth: this year thou shalt die, because thou hast taught rebellion against the LORD.
¹⁷ So Hananiah the prophet died the same year in the seventh month.
We have here an instance,
I. Of the insolence of the false prophet. To complete the affront he designed Jeremiah, he took the yoke from off his neck which he carried as a memorial of what he had prophesied concerning the enslaving of the nations to Nebuchadnezzar, and he broke it, that he might give a sign of the accomplishment of this prophecy, as Jeremiah had given of his, and might seem to have conquered him, and to have defeated the intention of his prophecy. See how the lying spirit, in the mouth of this false prophet, mimics the language of the Spirit of truth: Thus saith the Lord, So will I break the yoke of the king of Babylon, not only from the neck of this nation, but from the neck of all nations, within two full years. Whether by the force of a heated imagination Hananiah had persuaded himself to believe this, or whether he knew it to be false, and only persuaded them to believe it, does not appear; but it is plain that he speaks with abundance of assurance. It is no new thing for lies to be fathered upon the God of truth.
II. Of the patience of the true prophet. Jeremiah quietly went his way, and when he was reviled he reviled not again, and would not contend with one that was in the height of his fury and in the midst of the priests and people that were violently set against him. The reason why he went his way was not because he had nothing to answer, but because he was willing to stay till God was pleased to furnish him with a direct and immediate answer, which as yet he had not received. He expected that God would send a special message to Hananiah, and he would say nothing till he had received that. I, as a deaf man, heard not, for thou wilt hear, and thou shalt answer, Lord, for me. It may sometimes be our wisdom rather to retreat than to contend. Currenti cede furori—Give place unto wrath.
III. Of the justice of God in giving judgment between Jeremiah and his adversary. Jeremiah went his way, as a man in whose mouth there was no rebuke, but God soon put a word into his mouth; for he will appear for those who silently commit their cause to him. 1. The word of God, in the mouth of Jeremiah, is ratified and confirmed. Let not Jeremiah himself distrust the truth of what he had delivered in God's name because it met with such a daring opposition and contradiction. If what we have spoken be the truth of God, we must not unsay it because men gainsay it; for great is the truth and will prevail. It will stand, therefore let us stand to it, and not fear that men's unbelief or blasphemy will make it of no effect. Hananiah has broken the yokes of wood, but Jeremiah must make for them yokes of iron, which cannot be broken (Jer 28:13), for (says God) "I have put a yoke of iron upon the neck of all these nations, which shall lie heavier, and bind harder, upon them (Jer 28:14), that they may serve the king of Babylon, and not be able to shake off the yoke however they may struggle, for they shall serve him whether they will or no;" and who is he that can contend with God's counsel? What was said before is repeated again: I have given him the beasts of the field also, as if there were something significant in that. Men had by their wickedness made themselves like the beasts that perish, and therefore deserved to be ruled by an arbitrary power, as beasts are ruled, and such a power Nebuchadnezzar ruled with; for whom he would he slew and whom he would he kept alive. 2. Hananiah is sentenced to die for contradicting it, and Jeremiah, when he has received commission from God, boldly tells him so to his face, though before he received that commission he went away and said nothing. (1.) The crimes of which Hananiah stands convicted are cheating the people and affronting God: Thou makest this people to trust in a lie, encouraging them to hope that they shall have peace, which will make their destruction the more terrible to them when it comes; yet this was not the worst: Thou hast taught rebellion against the Lord; thou hast taught them to despise all the good counsel given them in God's name by the true prophets, and hast rendered it ineffectual. Those have a great deal to answer for who, by telling sinners that they shall have peace though they go on, harden their hearts in a contempt of the reproofs and admonitions of the word, and the means and methods God takes to bring them to repentance. (2.) The judgment given against him is, "I will cast thee off from the face of the earth, as unworthy to live upon it; thou shalt be buried in it. This year thou shalt die, and die as a rebel against the Lord, to whom death will come with a sting and a curse." This sentence was executed, Jer 28:17. Hananiah died the same year, within two months; for his prophecy is dated the fifth month (Jer 28:1) and his death the seventh. Good men may perhaps be suddenly taken off by death in the midst of their days, and in mercy to them, as Josiah was; but this being foretold as the punishment of his sin, and coming to pass accordingly, it may safely be construed as a testimony from Heaven against him and a confirmation of Jeremiah's mission. And, if the people's hearts had not been wretchedly hardened by the deceitfulness of sin, it would have prevented their being further hardened by the deceitfulness of their prophets.
在前一章，耶利米指控那些预言巴比伦王的轭即将折断、圣物即将速速归回的先知是说谎的；此处我们看到他与一位先知在这事上的争辩。一、哈拿尼雅——一个冒充先知的人——与耶利米相左，预言尼布甲尼撒的权势必将衰败，被掳的人和被掳的器皿都将归回（耶 28:1-4），并以此为记号，从耶利米颈项上折断了那木轭（耶 28:10-11）。二、耶利米巴不得他的话能应验，但他把这事交托结局来印证真伪，毫不怀疑结局必将其推翻（耶 28:5-9）。三、受欺哄之人与欺哄之人的厄运于此宣告。受欺哄的百姓，他们的木轭必变为铁轭（耶 28:12-14）；那作欺哄的先知，不久必被死亡剪除——果然两个月之内他便死了（耶 28:15-17）。