TRV
Translation
King James Version
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.
Complete Jewish Bible
The prophets who were here before me and before you prophesied in times past against many countries and against great kingdoms about war, disaster and plagues.
Berean Standard Bible
The prophets of old who preceded you and me prophesied war, disaster, and plague against many lands and great kingdoms.
American Standard Version
The prophets that have been before me and before thee of old prophesied against many countries, and against great kingdoms, of war, and of evil, and of pestilence.
World English Bible Messianic
The prophets who have been before me and before you of old prophesied against many countries, and against great kingdoms, of war, and of evil, and of pestilence.
Geneva Bible (1599)
The Prophets that haue beene before mee and before thee in time past, prophecied against many countreyes, and against great kingdomes, of warre, and of plagues, and of pestilence.
Young's Literal Translation
The prophets who have been before me, and before thee, from of old, even they prophesy concerning many lands, and concerning great kingdoms, of battle, and of evil, and of pestilence.
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In the KJVVerse 19,627 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. 7 seqq.) Nevertheless, listen to this word that I speak in your ears and in the ears of all the people: The prophets who were before me and you from the beginning, prophesied about many lands and great kingdoms, about battles, affliction, and famine. The prophet who prophesied peace, when his word comes, the prophet whom the Lord has sent in truth will be known. Jeremiah could have said to Ananiah: You speak falsely, you deceive the people, you are not a prophet but a false prophet. But if he had said so, the false prophet could also have retorted the same against Jeremiah, so he does no wrong. And he is speaking as if to a prophet. Not only, he says, am I a prophet and you, but there were many others before you and me, among whom were Isaiah, Hosea, Joel, and Amos, and the rest. They prophesied, he says, against many lands and not insignificant kingdoms, but great ones, announcing war and adversity to them, and announcing a scarcity of all things. And on the other hand, there were others who promised peace and prosperity. Both opinions, not through flattery or lies, but proven by the outcome of events. Therefore, following the example of others, Ananias speaks of himself, so that when the end of things comes, the truth of the prophets may be revealed. The Lord himself also spoke through Moses (Deut. 23), that the end of prophecy may be shown. And it should be noted that he does not threaten or intimidate, but confidently rebukes the liar with the truth, and postpones it for the future, so that those who hear may await the outcome of events.
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 28:8 stands as a pivotal declaration in the prophetic confrontation between Jeremiah and Hananiah, where Jeremiah establishes the historical benchmark of authentic prophecy. He asserts that genuine prophets, both those who preceded him and Hananiah throughout antiquity, consistently delivered messages of divine judgment. These pronouncements foretold "war, and of evil (calamity), and of pestilence" against numerous nations and formidable kingdoms. This enduring pattern of prophetic witness, rooted in God's righteous character and sovereign dealings with humanity, starkly contrasts with Hananiah's popular but ultimately deceptive prophecy of immediate peace and restoration, thereby providing a crucial criterion for discerning true divine revelation from false assurances.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 28:8 employs several potent literary devices to bolster Jeremiah's argument and underscore the gravity of his message. It prominently features Historical Allusion, referencing the long and established line of prophets who preceded both Jeremiah and Hananiah. This appeals to a recognized and authoritative tradition within Israel's collective memory, validating Jeremiah's message by situating it within an undeniable pattern of divine communication. Furthermore, the verse utilizes a powerful Triad or List of Woes ("war, and of evil, and of pestilence"), a common rhetorical device in prophetic literature. This specific grouping of calamities is frequently found elsewhere in the Old Testament (e.g., Ezekiel 14:21), serving to emphasize the comprehensive, devastating, and divinely ordained nature of God's judgments, creating a sense of inevitability and divine consistency. Finally, the verse establishes a clear, implicit Contrast with Hananiah's message of peace, thereby highlighting the fundamental difference between true prophecy (which often includes uncomfortable truths about impending judgment for sin) and false prophecy (which typically caters to popular desires for comfort and immediate restoration without requiring repentance).
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 28:8 profoundly illustrates God's unwavering character as a righteous and just judge who holds all nations accountable for their actions. It reveals that God's consistent method of dealing with pervasive sin and rebellion, even among the most powerful kingdoms, involves a necessary outpouring of judgment, often manifested through geopolitical conflicts and natural calamities. This verse serves as a crucial theological corrective, countering the dangerous notion that God is solely a God of comfort and prosperity. Instead, it reminds us that His infinite love is inextricably intertwined with His perfect justice, and that true, lasting peace can only be realized through repentance and humble alignment with His sovereign will. The historical pattern of prophets speaking of "war, evil, and pestilence" serves as a solemn warning against spiritual presumption and a compelling call to profound spiritual discernment, urging believers to rigorously test all messages against the consistent revelation of God's Word and His historical dealings with humanity.
REFLECTION AND APPLICATION
In a contemporary world saturated with an overwhelming deluge of information and conflicting voices, Jeremiah 28:8 stands as a timeless and urgent call to cultivate profound spiritual discernment. It challenges us to critically evaluate all messages—whether emanating from religious leaders, various media platforms, or prevailing popular culture—against the unchanging truth of God's character and the consistent revelation of His inspired Word. Just as the prophets of old courageously delivered uncomfortable truths about sin and its inevitable consequences, true spiritual leadership today often necessitates the delivery of challenging messages that call for repentance, humility, and unwavering submission to God's will, rather than merely offering comforting platitudes or echoing popular sentiments. This verse powerfully reminds us that God remains sovereign over all nations and the unfolding tapestry of history, and His justice is a consistent, enduring theme throughout all time, bringing consequences for sin just as surely as He extends grace and redemption to those who genuinely turn to Him. We are therefore invited to cultivate a deep and discerning understanding of biblical patterns and God's consistent ways, preparing ourselves not only for seasons of blessing and prosperity but also for inevitable periods of difficulty and judgment, recognizing God's sovereign hand even amidst adversity.
Questions for Reflection
FAQ
What is the primary difference between Jeremiah's prophecy and Hananiah's, as highlighted in this verse?
Answer: Jeremiah 28:8 highlights a fundamental difference in the content and historical precedent of their prophecies. Jeremiah argues that true prophets, throughout history, consistently delivered messages of judgment—foretelling "war, and of evil, and of pestilence" against nations and kingdoms. This was often an unpopular message, but it faithfully reflected God's righteous judgment against sin and rebellion. Hananiah, by contrast, prophesied only "peace" and immediate restoration, as seen in Jeremiah 28:2-4. This message was popular and appealing but ultimately false, contradicting the consistent pattern of God's dealings with His people when they were in rebellion.
Why did true prophets often prophesy "evil" (calamity) rather than only good things?
Answer: True prophets, as described in Jeremiah 28:8, often prophesied "evil" (referring to calamity, disaster, or misfortune, not moral evil) because their primary role was to call God's people and other nations back to obedience and covenant faithfulness. When people or nations persisted in sin and rebellion, God, in His perfect justice and holiness, would send warnings of impending judgment. These judgments—such as "war, and of evil, and of pestilence"—were not arbitrary acts but were the just consequences of disobedience, intended to bring about repentance, restoration, or to demonstrate God's righteous rule. The prophets faithfully delivered God's full message, which included both warnings of judgment for disobedience and promises of blessing for obedience, as clearly outlined in the covenant blessings and curses found in Deuteronomy 28. Their messages were a direct reflection of God's holy character and His unwavering commitment to justice.
CHRIST-CENTERED FULFILLMENT
While Jeremiah 28:8 vividly portrays the Old Testament pattern of prophets foretelling judgment, it ultimately directs our gaze to Christ as the ultimate and true Prophet, whose message encompasses both the dire consequences of sin and the definitive promise of true peace. Jesus, like the faithful prophets of old, did not shy away from declaring uncomfortable truths about human sin and divine judgment, warning of a coming day of reckoning for those who reject Him and His kingdom (Matthew 25:31-46). Yet, His prophetic ministry also brought the definitive solution to the "war, evil, and pestilence" that plague humanity. Through His atoning sacrifice on the cross, Christ took upon Himself the full weight of God's judgment for sin, thereby offering a profound peace that surpasses all human understanding—a peace rooted not in the mere absence of conflict, but in complete reconciliation with God (Romans 5:1). He is the one who ultimately overcomes the world's "tribulation" and brokenness (John 16:33), and in Him, the prophetic warnings of old find their ultimate resolution, and the promises of true, eternal peace are eternally secured. Indeed, He is the very Word made flesh, through whom God has spoken His final and most complete revelation to humanity (John 1:14; Hebrews 1:1-2).