And in the seventh month of that very year, the prophet Hananiah died. Sermons
I. THE SERVANTS OF GOD ARE FREQUENTLY AT APPARENT DISADVANTAGE AS COMPARED WITH THE SERVANTS OF SATAN. The action was so sudden and unexpected that Jeremiah had but little to say, and eventually went his way, sad but silent. Everything seemed to favor his opponent. The "patriotic party" was enthusiastic, and not to be restrained. The wisdom of this world is prompt and versatile because it is unprincipled; and it is bold because it is profane and unbelieving. Yet this is the condition under which the followers of the truth are to contend. II. THE SERVANTS OF SATAN ARE THEREBY ENCOURAGED TO MORE PRONOUNCED BEHAVIOR, AND COMMIT THEMSELVES BEYOND RECALL. Hananiah's case illustrates this in two ways, viz.: 1. Sacrilegious action. Touching the person of the prophet. Deliberately destroying the yoke which he must have known was of Divine appointment. 2. Its definitive interpretation. He not only rebelled against the Lord, but committed himself to a prediction with a fixed date, and one that must soon arrive. The necessity of the position he had assumed was upon him. Woe to the prophet of lies who ventures upon definite and verifiable prophecies! There is no halting-place to those who begin systematically to oppose God's truth. They must ere long be caught in their own snares. With the sense of reverence the fear of consequences is forgotten and caution is discarded. III. BY SO DOING THEY HASTEN THEIR OWN JUDGMENT. The triumph is brilliant but short-lived, and purchased at terrible cost. Let sinners pause when their crimes are made easy for them and excess follows upon excess. The motion of the rapid may but precede the fall (Jude 1:8-13). When human resources and precautions are exhausted, it may be a sign that God will undertake his own cause. His servants are justified at such a time in looking for and invoking his help, which is likely to be of a very signal and determining kind. - M. 1. Let men live ever so many years, some one year will be the year of their death. 2. Every year is a year of death to many; there never was a year since the abbreviation of human life, since the extensive propagation and dispersion of mankind over all countries on the face of the earth, which has not been a year of death to tens of thousands, 3. Last year was a year of death to very many. 4. This year, very probably, will be a year of death to some of us. This or the other tree may be cut down; this or the other branch may be lopt off, and fall to the ground. Let us see then that we be ready, that if cut down, it may be in mercy, not in wrath; that if plucked up by the root and transplanted, it may be to be transplanted in a far better soil, where the air is more genial, where the fruits are always ripe. 5. No one of us knows but God may be saying to him or her, "This year thou shalt die." Futurity is wisely hid from man; we know not the year or day of our death we need therefore constantly to watch. 6. It may be in mercy or in wrath that God is saying to this or the other one, "This year thou shalt die." It was in wrath that this was said to Hananiah. 7. The year of one's death is a most eventful year to him. This dissolves our connection with the present world; it issues us into the world of spirits. If we are the Lord's people, it associates us with God, Christ, angels, and the spirits of just men made perfect in the state of glory and blessedness. 8. There is no outliving the appointed year of one's death. No distinction of rank, no worldly pre-eminence, no degree of riches, influence, or power, no plea of necessity, no supposed usefulness in civil or sacred society, can prevent death. 9. The year of one's death may come very unexpectedly. (Anon.) 1. The page of history affords no record of a single year in which death desisted from his work of destruction. 2. The last year of many is now commended. 3. Various are the means by Which God's design will be executed. II. NO INDIVIDUAL CAN BE CERTAIN THAT THIS DOES NOT EXPRESS GOD'S DECISION CONCERNING HIMSELF. 1. Utterly impossible for us to know who are, or are not, included in God's appointments. 2. The circumstances of some render it most probable that this year will be their last. 3. Doubtless those who think least of death, and confidently reckon on future years, will find this sentence fulfilled. III. IT IS THE DUTY AND INTEREST OF ALL TO USE WISELY THE GRACIOUS HOURS THEY ENJOY. 1. What is it to die? To pass from this state of being into the immediate presence of our Maker and Judge. 2. Am I prepared to die? 3. Begin the year with earnest preparation. (J. Bunter.) I. THIS YEAR YOU MAY DIE. 1. Your life is the greatest uncertainty in the world. 2. Thousands have died since the last New Year's Day; and this year will be of the same kind with the last; the duration of mortals; a time to die. 3. Thousands of others will die: it is certain they will, and why may not you? 4. Though you are young; for the regions of the dead have been crowded with persons of your age; and no age is the least security against the stroke of death. 5. Though you are now in health and your constitution seems to promise a long life; for thousands of such will be hurried into the eternal world this year, as they have been in years past. 6. Though you are full of business, though you have projected many schemes, which it may be the work of years to execute, and which afford you many bright and flattering prospects. 7. Though you have not yet finished your education, nor fixed in life, but are preparing to appear in the world, and perhaps elated with the prospect of the figure you will make in it. 8. Though you are not prepared for it. 9. Though you deliberately delay your preparation, and put it off to some future time. 10. Though you are unwilling to admit the thought. Death does not slacken his pace towards you, because you hate him, and are afraid of his approach. 11. Though you may strongly hope the contrary, and flatter yourself with the expectation of a length of years. II. WHAT IF YOU SHOULD? If you should die this year, then all your doubts, all the anxieties of blended hopes and fears about your state and character will terminate for ever in full conviction. If you are impenitent sinners, all the artifices of self-flattery will be able to make you hope better things no longer; but the dreadful discovery will flash upon you with the resistless blaze of intuitive evidence. You will see, you will feel yourselves such. This year you may die: and should you die this year, you will be for ever cut off from all the pleasures of life. Then an everlasting farewell to all the mirth, the tempting amusements and vain delights of youth. Farewell to all the pleasures you derive from the senses, and all the gratifications of appetite. Then farewell to all the pompous but empty pleasures of riches and honours. The pleasures both of enjoyment and expectation from this quarter will fail for ever. But this is not all If you should die this year, you will have no pleasures, no enjoyments to substitute for those you will lose. Your capacity and eager thirst for happiness will continue, nay, will grow more strong and violent in that improved adult state of your nature. And yet you will have no good, real or imaginary, to satisfy it; and consequently the capacity of happiness will become a capacity of misery; and the privation of pleasure will be positive pain. If you die this year, you will not only be cut off from all the flattering prospects of this life, but from all hope entirely, and for ever. If you die in your sins, you will be fixed in an unchangeable state of misery; a state that will admit of no expectation but that of uniform, or rather ever-growing misery; a state that excludes all hopes of making a figure, except as the monuments of the vindictive justice of God, and the deadly effects of sin. III. IS IT POSSIBLE TO ESCAPE THIS IMPENDING DANGER? 1. Your case is not yet desperate, unless you choose to make it so; that is, unless you choose to persist in carelessness and impenitence, as you have hitherto done. 2. You all know that prayer, reading, and hearing the Word of God, meditation upon Divine things, free conference with such as have been taught by experience to direct you in this difficult work; you all know, I say, that these are the means instituted for your conversion: and if you had right views of things, and a just temper towards them, you would hardly need instruction or the least persuasion to make use of them. (S. Davies, D. D.). People Azur, Azzur, Gibeon, Hananiah, Jeconiah, Jehoiachin, Jehoiakim, Jeremiah, Nebuchadnezzar, ZedekiahPlaces Babylon, GibeonTopics Death, Died, Dieth, Hananiah, Hanani'ah, Month, Prophet, SeventhOutline 1. Hananiah prophesies falsely the return of the vessels, and of Jeconiah3. and there continue until the day of visitation. 5. Jeremiah, wishing it to be true, shows that the event will declare the true prophets. 10. Hananiah breaks Jeremiah's yoke. 12. Jeremiah tells of an iron yoke; 15. and foretells Hananiah's death. Dictionary of Bible Themes Jeremiah 28:8-17Library Yokes of Wood and Iron'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.'--JER. xxviii. 13. I suppose that I had better begin by a word of explanation as to the occasion of this saying. One king of Judah had already been carried off to Babylon, and the throne refilled by his brother, a puppet of the conquerors. This shadow of a king, with the bulk of the nation, was eager for revolt. Jeremiah had almost single-handed to stem the tide of … Alexander Maclaren—Expositions of Holy Scripture The Two Yokes Meditations of the Misery of a Man not Reconciled to God in Christ. Jeremiah Links Jeremiah 28:17 NIVJeremiah 28:17 NLT Jeremiah 28:17 ESV Jeremiah 28:17 NASB Jeremiah 28:17 KJV Jeremiah 28:17 Bible Apps Jeremiah 28:17 Parallel Jeremiah 28:17 Biblia Paralela Jeremiah 28:17 Chinese Bible Jeremiah 28:17 French Bible Jeremiah 28:17 German Bible Jeremiah 28:17 Commentaries Bible Hub |
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