TRV
Translation
King James Version
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,
Complete Jewish Bible
Then the prophet Yirmeyahu said to the prophet Hananyah in front of the cohanim and all the people standing in ADONAI's house -
Berean Standard Bible
Then the prophet Jeremiah replied to the prophet Hananiah in the presence of the priests and all the people who were standing in the house of the LORD.
American Standard Version
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 Jehovah,
World English Bible Messianic
Then the prophet Jeremiah said to the prophet Hananiah in the presence of the priests, and in the presence of all the people who stood in the LORD’s house,
Geneva Bible (1599)
Then the Prophet Ieremiah saide vnto the Prophet Hananiah in the presence of ye Priests, and in the presence of all the people that stoode in the House of the Lord.
Young's Literal Translation
And Jeremiah the prophet saith unto Hananiah the prophet, before the eyes of the priests, and before the eyes of all the people who are standing in the house of Jehovah,
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In the KJVVerse 19,624 of 31,102
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Commentary on Jeremiah 28 verses 1–9
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 (Co1 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, Jer 28:6. 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 5 onwards) And Jeremiah the prophet said to the prophet Hananiah: Listen, Hananiah: The Lord did not send you, and yet you have made this people trust in a lie. Therefore, thus says the Lord: Behold, I will send (or cast) you away from the face of the earth, you will die this year. And what follows: Because you have spoken against the Lord. And Hananiah the prophet died in that year, in the seventh month, which is not mentioned in the Septuagint. For as much as they have set him forth above: He died in the seventh month. And this Ananias is not spoken of in the Septuagint as a prophet, though the Holy Scripture of the Hebrews calls him a prophet, even though Jeremiah accuses him, saying: Hear, Ananias, the Lord has not sent you, yet thou have prophesied. For how could he call him a prophet, whom he denied to be sent by the Lord? But the truth and order of the history is preserved, as we have said, not according to what it was, but according to what it was thought to be at that time. You deceived, he says, the people with a lie, so that they would not submit to the judgments of God. Therefore, you know that you will die this year. When we die, we are released from the prisons of the body, according to that testimony, which heretics interpret wrongly: Bring my soul out of prison (Ps. 141:8): so how is death now imposed as a punishment on false prophets? But in this place it should be noted that Jeremiah, after suffering injury from a false prophet, and before receiving a direct message from the Lord, remains silent; later, however, sent by the Lord, he boldly accuses the liar and announces his impending death. And that he who usually translates the seventh month is said to rest under this number, perhaps they falsely claim that he died in the seventh month so that he may be freed from the evils of the body, according to what they quote from the writing. Death is rest for a man. But we know that the bodies of believers are temples of God, if indeed the Holy Spirit dwells in them (Sirach 22:11).
JeromeAD 420
Commentary on Jeremiah
(Vers. 5, 6.) And Jeremiah the prophet said to the prophet Ananias, in the eyes of the priests and in the eyes of all the people who stood in the house of the Lord. And Jeremiah the prophet said: Amen, let the Lord do so. May the Lord fulfill your words that you prophesied; so that the vessels may be brought back to the house of the Lord, and all the exile of Babylon to this place. He wishes to become what the false prophet lies about, for this is what Amen signifies: a word that the Lord often uses in the Gospel: Amen, amen I say to you (John 5:19). And he desires, for the prosperity of things, to speak more kindly than strictly. Hence another prophet bears witness, saying: O that I were not a man having the spirit, and spoke rather falsehood (Micah 2:11). On the contrary, Jonah is distressed why he lied, and is reproved by the Lord, that it is more profitable for prophets to speak falsehood than the multitude of such ruin (Jonah 3). And lest he seem to approve the prophecy of a false prophet, he asserts the truth under the example of others lying without injury.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 28:5 records a pivotal moment in the public confrontation between the true prophet Jeremiah and the false prophet Hananiah. This verse meticulously documents Jeremiah's initial, measured response to Hananiah's popular but deceitful prophecy, delivered before a significant audience comprising religious leaders and the general populace within the sacred precincts of the Jerusalem Temple. It underscores the profound gravity of the dispute, setting the stage for a divine test of prophetic authenticity and a revelation of God's true word amidst conflicting claims, highlighting the critical need for discernment in a time of national crisis.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices that amplify its significance. Setting is crucial, as the confrontation takes place in the "house of the LORD," the Temple, transforming a physical location into a sacred courtroom where divine truth is to be adjudicated. This amplifies the stakes of the prophetic dispute, making it a matter of national and spiritual consequence. Juxtaposition is evident in the direct opposition of "prophet Jeremiah" and "prophet Hananiah," highlighting the immediate conflict between true and false prophecy and forcing the audience to confront the stark choice between two opposing claims of divine authority. The repeated phrase "in the presence of" functions as a form of Anaphora and Emphasis, underscoring the public nature of the event and the multitude of witnesses, ensuring that the unfolding drama is seen and heard by all. This public display creates Dramatic Irony, as the audience, and certainly Hananiah, are unaware of the tragic outcome that awaits the false prophet, which Jeremiah will soon reveal. The entire scene also serves as Foreshadowing for the ultimate divine vindication of Jeremiah's word and the judgment upon Hananiah, as detailed later in the chapter.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 28:5 is a profound theological statement on the nature of divine revelation and the critical need for discernment. It illustrates that not all who claim to speak for God truly do, and that popularity or comforting messages do not equate to truth. The public setting in the Temple emphasizes that the integrity of God's word is a communal concern, not just an individual one. This confrontation forces the audience, and by extension, all believers, to grapple with the challenge of distinguishing authentic prophecy from deceptive falsehood. It underscores that true prophecy, however difficult, will align with God's character and ultimately be vindicated by its fulfillment, while false prophecy, born of human desire or demonic influence, will inevitably fail and lead to judgment. This verse serves as a timeless warning against spiritual deception and a call to cling steadfastly to God's revealed truth.
REFLECTION AND APPLICATION
Jeremiah 28:5 serves as a timeless reminder that spiritual discernment is not merely an academic exercise but a vital necessity for navigating life in a world saturated with conflicting claims of truth. Just as the people of Judah stood in the Temple, desperate for guidance, so too are we constantly bombarded with voices—from media, culture, and even within religious circles—that claim authority or offer comforting, yet ultimately deceptive, narratives. This verse challenges us to move beyond superficial appearances, popular appeal, or emotional comfort, and instead diligently test every message against the unchanging standard of God's revealed Word. It calls us to cultivate a robust biblical literacy and a Spirit-led sensitivity to discern between genuine divine truth, which often calls for repentance and endurance, and flattering falsehoods that promise easy solutions. Our responsibility, like that of the priests and people, is to weigh, examine, and ultimately cling to the truth, even when it is difficult, for only God's truth leads to life and enduring hope.
Questions for Reflection
FAQ
Why was this confrontation public, and what was the significance of the "house of the LORD"?
Answer: The confrontation between Jeremiah and Hananiah was intentionally public to underscore the gravity of the prophetic dispute and to allow the entire community to witness the unfolding of divine truth. The "house of the LORD," the Temple, was the most sacred space in Israel, symbolizing God's presence and the locus of His revealed word. By holding the confrontation here, the prophets were appealing directly to God's authority and placing the matter before the people in the most solemn and significant setting possible. This public setting ensured that the eventual vindication of Jeremiah and the judgment upon Hananiah would be undeniable, serving as a powerful lesson for all of Judah regarding the authenticity of God's messengers and the danger of false prophecy. It was a divine drama played out on a sacred stage for the spiritual education of the nation, emphasizing that God's word is not whispered in private but declared openly for all to hear and discern (Jeremiah 26:2).
CHRIST-CENTERED FULFILLMENT
Jeremiah 28:5, with its stark contrast between true and false prophecy, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. While Jeremiah was a true prophet, speaking God's difficult word of judgment and eventual restoration, Jesus is the Prophet par excellence, the very Word of God incarnate (John 1:1 and John 1:14). Unlike Hananiah, who spoke from his own heart, Jesus declared, "My teaching is not my own. It comes from the one who sent me" (John 7:16). He is the ultimate fulfillment of the Deuteronomic promise of a prophet like Moses (Deuteronomy 18:15), whom God would raise up and put His words in His mouth. Jesus not only spoke God's truth but embodied it, confronting the false teachings and hypocrisy of His day with unparalleled authority (Matthew 7:28-29). Furthermore, the "house of the LORD" where Jeremiah and Hananiah stood finds its ultimate reality in Christ, who declared, "Destroy this temple, and in three days I will raise it up" (John 2:19), referring to the temple of His body. In Jesus, the battle for truth is decisively won; He is "the way, the truth, and the life" (John 14:6), and His words, unlike any false prophecy, will never pass away (Matthew 24:35). He is the ultimate discerning voice, calling His sheep to hear and follow only His voice (John 10:27), offering not fleeting comfort but eternal life.