Bible Commentaries
Jeremiah 28

Verses 1-4

Jer 28:1-4

Jeremiah 28:1-4

THE FALSE PROPHECY

And it came to pass the same year, in the beginning of the reign of Zedekiah king of Judah, in the fourth year, in the fifth month, that Hananiah the son of Azzur, the prophet, who was of Gibeon, spake unto me in the house of Jehovah, in the presence of the priests and of all the people, saying, Thus speaketh Jehovah of hosts, the God of Israel, saying, I have broken the yoke of the king of Babylon. Within two full years will I bring again into this place all the vessels of Jehovah’s house, that Nebuchadnezzar king of Babylon took away from this place, and carried to Babylon: and I will bring again to this place Jeconiah the son of Jehoiakim, king of Judah, with all the captives of Judah, that went to Babylon, saith Jehovah; for I will break the yoke of the king of Babylon.

In the beginning of the reign. in the fourth year .....

(Jeremiah 28:1). The critics, practically all of them, agree that these clauses are self-contradictory. Now we do not deny that there are in the Bible examples of some copyist’s error, or some scribal note, here and there, that may have been accidentally and unconsciously adopted into the traditional text of the scripture. However, we do not believe that this is a blanket reason for explaining everything men do not understand as a gloss, or a copyist’s error.

Some of the wisest men who ever wrote commentaries on the Bible find no fault with these clauses.

"These clauses accord with the common reckoning by dividing a reign into two halves; and, as Zedekiah reigned eleven years, this date was in the first half, therefore ’in the beginning.’

"Michaelis states that, "up to the fourth year, Zedekiah had the throne only upon the basis of his yearly appointment by Nebuchadnezzar, but that he was vested with the royal title and authority in the fourth year." (This would make the first year of his full authority as indeed the fourth year). This opinion was also adopted by Scholz. The first four years of Zedekiah’s reign were indeed ’the beginning of it,’ because in those years he was tributary to the king of Babylon; but afterward he was truly "king" in rebellion against Babylon.

"Some interpreters have been troubled by the fact of the fourth year of Zedekiah’s reign being here referred to as ’the beginning’; but according to Jewish usage it was indeed ’the beginning’ of his reign, for the Jews divided periods of time into two halves, the beginning and the end. The simple meaning of the passages is, ’In the first half of his reign.’"

In the light of such observations as these, we are constrained to label the critical claims of "an interpolation," or of "a gloss," or of "a copyist’s error," as being far more likely the inadequate efforts of scholars to explain their ignorance. After all, where is there the slightest evidence of any kind of an error in the text?

In the presence of the priests and of all the people...

(Jeremiah 28:1). He chose either a sabbath or a new moon that he might confront Jeremiah not only in the presence of the priests but also of all the people. It is amazing that not merely this comment, but practically the exegesis of this whole chapter appears almost verbatim in the writings of Payne Smith. On this verse, Smith has this: He seems to have come to Jerusalem on purpose to confront Jeremiah, and to have chosen either a sabbath or a new moon for the occasion, that his act might be done not only in the presence of the priests, but also of all the people.

Thus speaketh Jehovah, the God of Israel, saying...

(Jeremiah 28:2). Hananiah here presented himself as an authentic prophet of God, using all of the right formula, and confronting Jeremiah with a contradiction of that true prophet’s word, which was as blunt, convincing, and evil as the claim of Satan himself in the Garden, that Ye shall not surely die! How were the people to know who spoke the truth? This chapter will shed light on that problem.

Cheyne commented that, "One has only to say a thing very firmly, and to repeat it very often, and the very force of utterance will make way for it. A brazen face, a loud voice, and a positive assertion are enough to convince many people of assertions that are against all reason." The recent Nazi, Adolph Hitler, exploited this human weakness to the limit, adding the principle that, "the bigger the lie, the more people will believe it!"

One thing that might have bolstered the confident arrogance of Hananiah was the fact that, "Nebuchadnezzar at that very time was busy putting down a rebellion at home, and probably Hananiah’s friends had sent him word of this." Additionally, there was also the conspiracy of the kingdoms against Babylon mentioned in the previous chapter. It all seemed very promising from the standpoint of a "prophet" who was relying upon his own political shrewdness, instead of relying upon what God had revealed to him.

I will bring again to this place Jeconiah...

(Jeremiah 28:4). For many years, one of the favorite arguments against the authenticity of the prophecy of Ezekiel was the fact that certain events were dated from the reign of Jehoiachin who reigned only three months. However, archaeology has turned the tables on the critics and has revealed this feature of Ezekiel as an impregnable argument in favor of its genuineness. It also confirms the authenticity of this trust of the false prophet Hananiah in the speedy return of Jeconiah to Jerusalem. That Jeconiah was still considered king of Judah, even by the Babylonians themselves, was proved in 1940 by the publication of tablets from the reign of Nebuchadnezzar, enumerating the recipients of royal bounty, and including ’Yaukin (Jeconiah), king of the land of Yahud (Judah).’

A Warning to the False prophets Jeremiah 28:1-17

Alongside of the genuine prophet in ancient Israel the counterfeit prophet arose. The appearance of such fakes had been anticipated in the law of Moses and provisions were mode in the Book of Deuteronomy (Jeremiah 18:22; Jeremiah 13:1-3) for ascertaining whether or not a man was a true prophet of the Lord. In chapter 26 false prophets were named among the fanatic adversaries who sought the life of Jeremiah. Chapter 27 relates the continued opposition of these men during the reign of Zedekiah. Chapter 28 describes dramatic confrontation between Jeremiah and Hananiah, one of the false prophets. The account can be broken down into four paragraphs: (1) The prediction of Hananiah the false prophet (Jeremiah 28:1-4); (2) The response of Jeremiah (Jeremiah 28:5-9); (3) The reaction of Hananiah (Jeremiah 28:10-11); and Jeremiah’s final word to Hananiah (Jeremiah 28:12-17).

1. The prediction of Hananiah (Jeremiah 28:1-4)

Later in the same year in which Jeremiah preached his famous yoke sermon the clash between the true and false prophets occurred. This is specifically designated as the fourth year of king Zedekiah. As the present event occurred in the fifth month, the events of the preceding chapter must have occurred sometime during the first four months of that same year.

The two prophets involved in the clash are Jeremiah and Hananiah. Jeremiah has alluded several times thus far in the book to the false prophets. Here for the first time he actually names one of them. The name Hananiah means “Yahweh has been gracious.” Nothing is known of him except what is here recorded: he was a prophet; he was son of Azzur; and he was from the priestly city of Gibeon some eight miles northwest of Jerusalem. Because of this latter circumstance some have suggested that Hananiah may have been a priest as well as a prophet.

Hananiah chose well the place of his showdown with Jeremiah. The confrontation took place in the Temple in the presence of the priests and the people. Perhaps it was on some Sabbath or festival day when the courts of the Temple were crowded with people. Jeremiah showed up with the yoke about his neck which symbolized submission to Babylon. one cannot determine from the brief account whether Hananiah’s action was preplanned or whether he simply was roused to action by the appearance of Jeremiah.

Hananiah was not secretive about what he did. He boldly approached Jeremiah and in a loud voice, no doubt, announced that he had an oracle from the Lord: “Thus says the LORD of host, the God of Israel.” It sounded authentic. Either this solemn introductory formula was usual with all who claimed the prophetic gift or Hananiah assumed it as implying an equal claim to inspiration with Jeremiah. The oracle is brief, but Hananiah made three distinct points. First, Hananiah announces that God had broken the yoke of the king of Babylon (Jeremiah 28:2). Of course this is exactly opposite what Jeremiah had been preaching. Note that Hananiah used the so-called prophetic perfect—he described the breaking of the yoke of Babylon as an accomplished fact. This was a technique which was frequently used by true prophets in predicting the future.

Hananiah’s second prediction concerned the Temple vessels (Jeremiah 28:3). Since Babylon was to shortly fall, nothing would prevent the return of the Temple vessels to Jerusalem. The return of the Temple vessels seems to have been a prominent theme in the prognostications of the false prophets. Perhaps the capture of those sacred vessels by a foreign king created real theological problems for the priests and religious leaders. “Within two full years,” Hananiah confidently predicted, the Temple vessels would be returned to Jerusalem. Jeremiah had been saying just the opposite, i.e., that shortly the remaining sacred vessels would be carried away to Babylon. The basis for the figure two years is not stated. Possibly it was derived from the time-table of the nations which were plotting revolt against Babylon.

Hananiah’s third prediction concerned those who were in exile in Babylon. When the yoke of Babylon was broken, Jeconiah (Jehoiachin) and all the other captives from both the 605 and 597 B.C. deportations would be permitted to return. Jeremiah had been predicting an exile of long duration (see e.g. Jeremiah 25:11). Furthermore Jeremiah had explicitly predicted that Jehoiachin would never return to Judah and would never have descendants to follow him upon the throne (Jeremiah 22:24-30). Because King Zedekiah is not mentioned in the prediction of Hananiah some have concluded that there is here personal hostility toward the present king. While it is true that many seemed to regard the exiled Jehoiachin as legitimate king there is no reason to search for subtle undertones of political dissatisfaction in this forthright prediction.

Verses 5-11

Jer 28:5-11

Jeremiah 28:5-11

JEREMIAH’S RESPONSE TO THE FALSE PROPHECY

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, even the prophet Jeremiah said, Amen: Jehovah do so; Jehovah perform thy words which thou hast prophesied, to bring again the vessels of Jehovah’s house, and all them of the captivity, from Babylon unto this place. Nevertheless hear thou now this word that I speak in thine ears, and in the ears of all the people: 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. The prophet that prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that Jehovah hath truly sent him. Then Hananiah the prophet took the bar from off the prophet Jeremiah’s neck, and brake it. And Hananiah spake in the presence of all the people, saying, Thus saith Jehovah: Even so will I break the yoke of Nebuchadnezzar king of Babylon within two full years from off the neck of all the nations. And the prophet Jeremiah went his way.

Jeremiah said, Amen: Jehovah do so...

(Jeremiah 28:6). This was not sarcasm, because Jeremiah truly desired that such wonderful things as the false prophet had spoken might indeed be done by the Lord, only if it were possible. It was the same kind of plea that Jesus made, when he said, If it be possible, let this cup pass from me; nevertheless, not my will, but thine be done.

However, this was in no sense whatever a statement that Jeremiah, even for a single moment, believed the lying words of the evil prophet. Green missed this truth altogether. He said, "Jeremiah revealed here his belief in the sincerity of Hananiah, and that Jeremiah himself was possibly wrong." Such a view cannot be reconciled with what Jeremiah immediately said.

Nevertheless, hear now this word that I speak in your ears...

(Jeremiah 28:7). The real answer to Hananiah’s false prophecy was that it made liars out of every prophet God had ever sent, including Jeremiah, all of whom had prophesied the ruin and captivity of Judah. Jeremiah also pointed out that the prophets of peace could be verified as true only by the conformity of subsequent events with the things they had prophesied. With that announcement, Jeremiah terminated the argument.

Deuteronomy 18:22 had laid down the test for prophets that only those prophets were true whose predictive prophecies were proved true by subsequent events; and Jeremiah referred to this, but as the false prophets had allowed a margin of two whole years for the fulfillment of his prediction, the truth of Hananiah’s falsity was not at once evident.

We should observe the meekness and mildness of Jeremiah’s response. He engaged in no loud and boisterous repetitions. He did not, upon his own unsupported authority, at once declare Hananiah to be the false prophet which he knew him to be. He simply waited for God to provide the answer, and turned away and left the scene. Although Jeremiah had given his personal assent to the glorious words of the false prophet, "He well knew that the truth was otherwise."

Hananiah took the bar. and brake it .....

(Jeremiah 28:10). It might have appeared to Hananiah and the crowd in the house of the Lord that Jeremiah had been silenced. Jeremiah did not at once deny Hananiah’s evil prophecy. Why? No answer had then appeared from Jehovah; and Jeremiah did not give an answer that God had not yet spoken.

"Encouraged by Jeremiah’s patience and in the absence of any answer from God that his prophecy was a lie, Hananiah resorted to violence, tore the yoke from the prophet’s neck, and broke it, probably to the great delight of the crowd who considered the action as a symbol of deliverance."

And the prophet Jeremiah went his way...

(Jeremiah 28:11). There are men with whom it is always useless to argue, and Jeremiah instantly recognized in Hananiah just such a person. He had falsely claimed to have God’s Word; Jeremiah had already pointed out that his prophecy was contrary to what all previous prophets had prophesied; and, since God had at that point in time not refuted Hananiah with any dramatic additional revelation, there was nothing else for Jeremiah to do, except to leave; and that he at once did.

2. The response of Jeremiah (Jeremiah 28:5-9)

It is not hard to imagine the reaction of the crowd to the forthright and positive predictions of Hananiah. Thunderous applause and joyous shouts of agreement clearly indicated where the sentiments of the crowd lay. But eventually the audience hushed. Everyone strained forward to hear what Jeremiah would say in response to this direct attack from a fellow prophet. Jeremiah rises to the occasion. Like an iron pillar he courageously and calmly gave reply to his antagonist.

Jeremiah’s initial response must have shocked the audience and temporarily disarmed his opponent. “Amen,” he said. “May the LORD establish your words. May your prophecy be fulfilled.” These words are not sarcastically spoken. Jeremiah truly desired in his own heart that the captivity would speedily come to an end. He dearly loved his people. He had prayed on behalf of his nation on more than one occasion. Nothing would please him more than to hear that Babylon had fallen and the exiles were coming home. But while in his heart he wishes Hananiah was right, in his mind he knows that Hananiah is dreaming the impossible dream.

Jeremiah’s personal response is followed by his official response (Jeremiah 28:7-9) He calls upon his opponent to hear the true word of the Lord. He alludes first to the precedent of past prophecy. True prophets of God in the past prophesied against many countries and against great kingdoms of war and of evil and pestilence. In other words the tenor of preceding prophecies has been judgmental. Now of course Jeremiah did not mean that the pre-exilic prophets were completely negative—that they had no positive word of hope. It is a misuse of this verse to argue from it, as some of the older liberal scholars did, that all notes of hope found in the pre-exilic prophets must be later interpolations from after the time of Jeremiah. The earlier prophets did foresee a Messianic age; but the people to whom they spoke were unfit to enter into that golden age without first experiencing a terrible judgment. The point that Jeremiah is making is that his own condemnatory-type prophecy is part of the main stream of Israelite prophecy. Jeremiah implies that Hananiah’s unconditional peace prophecy has probabilities strongly against it. It is interesting that Jeremiah speaks of many countries and great kingdoms. He obviously felt that the horizons of Israelite prophecy were not limited to Israel and Judah. In the preserved writings of all the prophets who preceded Jeremiah (except Hosea) oracles against foreign nations stand side by side with oracles against Israel and Judah. The present verse gives early and authoritative testimony to the genuineness of these so-called foreign nation oracles which have often been questioned by modern liberal scholars.

After establishing a presumptive case against the prediction of Hananiah in Jeremiah 28:8, Jeremiah proceeds in Jeremiah 28:9 to indicate the criteria by which such a prophecy can be judged true or false. If contrary to the analogy of previous prophecy a prophet speaks unconditionally of peace, then that prophecy can only be authenticated by the actual fulfillment. In effect Jeremiah is suggesting that everybody simply wait and see if Hananiah’s prediction will be fulfilled. The word “peace” is not used here in the sense of salvation but of national peace and in particular deliverance from exile. God had made very clear in the law of Moses that return from exile was conditional. Only after return to the LORD and heart-felt obedience to His word would God bring His people home (Deuteronomy 30:1-5).

3. The reaction of Hananiah (Jeremiah 28:10-11)

Hananiah, instead of any rejoinder to Jeremiah, resorts to an act of violence which will impress the multitude. Apparently he could not answer the prophet’s quiet and convincing argument. Violence grows in inverse proportion to the number of reasonable arguments which can be offered to bolster one’s position. The air was tense already. Those assembled in the Temple listened eagerly as the two prophets exchanged their verbal blows. Probably no one there including Jeremiah was quite prepared for the dramatic action which followed, Without any warning Hananiah tore the yoke from the neck of Jeremiah (one wonders how much physical violence this would have involved), and shattered it before them all (Jeremiah 28:10). As he smashes the yoke Hananiah dogmatically and dramatically declared that the yoke of Babylon would be broken within two full years. This is just a repetition of what Hananiah had previously said except that this time he adds the climax “from off the neck of all nations.”

Jeremiah submitted to the indignity of the moment. He simply “went his way” (Jeremiah 28:11). No explosion of anger. No hastily spoken word of rebuttal. He simply “went his way.” Perhaps it was obvious that Hananiah had swayed the audience with his dramatic action and words. To attempt to answer Hananiah further at that time might have placed his life in danger. Perhaps under the circumstances he felt it useless to repeat the admonition which he had earlier made.

Verses 12-17

Jer 28:12-17

Jeremiah 28:12-17

GOD GAVE THE ANSWER, VINDICATING JEREMIAH

Then the word of Jehovah came unto Jeremiah, after that Hananiah the prophet had broken the bar from off the neck of the prophet Jeremiah, saying, Go, and tell Hananiah, saying, Thus saith Jehovah: Thou hast broken the bars of wood; but thou hast made in their stead bars of iron. For thus saith Jehovah of hosts, the God of Israel: I have put a yoke of iron upon the neck of all these nations, that they may served Nebuchadnezzar king of Babylon; and they shall serve him: and I have given him the beasts of the field also. Then said the prophet Jeremiah unto Hananiah the prophet, Hear now, Hananiah: Jehovah hath not sent thee; but thou makest this people to trust in a lie. Therefore thus saith Jehovah, Behold, I will send thee away from off the face of the earth: this year thou shalt die, because thou hast spoken rebellion against Jehovah. So Hananiah the prophet died the same year in the seventh month.

Bars of wood. bars of iron .....

(Jeremiah 28:13). The meaning here is that the Babylonian disaster coming upon the nations would be even worse after the rebellion against Nebuchadnezzar, which, of course, was finally led by Zedekiah. For Judah, it resulted in the second great siege of Jerusalem, the absolute and total destruction of the temple, and the removal of many more captives to Babylon.

Jehovah hath not sent thee... I will send thee away from the face of the earth...

(Jeremiah 28:15-16). There is a play upon the words here. Jehovah had indeed not sent Hananiah with his false prophecy, but God here promised that he would indeed be sent away from the face of the earth. This was a clear prophecy of the death of Hananiah; but God spelled it out for him, this year thou shalt die.

Because thou hast spoken rebellion against Jehovah...

(Jeremiah 28:16). This is very similar to countless other statements throughout the Bible. Note that the sentence of death here announced against Hananiah, Accords perfectly with Deuteronomy 18:20 which declares that to prophesy falsely in the name of Jehovah, as Hananiah had done, was to commit a capital offense. This is only another example of the innumerable instances in which the discernible shadow of the Pentateuch lies over every single subsequent word in the holy Bible. As Harrison pointed out, this sudden death of Hananiah is similar to the deaths of Pelatiah (Ezekiel 11:13) and Ananias and Sapphira (Acts 5:1-11).

Most current commentators treat this and the preceding two chapters as a single unit, which indeed they are; but we prefer to deal with all of these chapters as units in their own right.

4. The final word to Hananiah (Jeremiah 28:12-17)

Hananiah did not have the final word in his confrontation with Jeremiah. Shortly after the incident in the Temple the word of the Lord came to Jeremiah with instructions to seek out Hananiah and deliver the divine reply to him, While Scripture does not reveal whether the second meeting of these two prophets was public or private, the likelihood is that the two men were alone on this occasion. The oracle which Jeremiah pronounced to Hananiah is two-fold in thrust. He first replies to the public prophecies of Hananiah (Jeremiah 28:13-14) and then he has a prediction concerning Hananiah personally (Jeremiah 28:11-16).

It was easy enough for Hananiah to break the symbolic yoke which Jeremiah had been wearing about his neck; but by so doing he shall create a yoke of iron for the people (Jeremiah 28:13). The act of Hananiah would serve to excite the Jews to resistance against Babylon and thereby cause their servitude to be the more harsh. What irony! Instead of hastening the deliverance of his people by his dramatic act of smashing the yoke he had actually made the situation worse. Perhaps Jeremiah is hinting here that the action of Hananiah in breaking the wooden yoke was not altogether inappropriate. Cheyne comments: “Jeremiah’s wooden yoke was really an inadequate symbol; the prophet was too tender to his people. Thus God made the truth appear in still fuller brightness from the very perverseness of its enemy.” Jeremiah 28:14 seems to support this view. God has now placed a yoke of iron about the neck of the nations that they may serve Nebuchadnezzar. On the idea of the beasts of the field serving Nebuchadnezzar see comments on Jeremiah 27:6.

As regards Hananiah personally, Jeremiah had some rather harsh words to say. In Jeremiah 28:15-16 there is a stern word of indictment and a prediction of imminent death. As for the indictment, three charges are made: (1) Hananiah is an impostor. God has not sent him and therefore he is not entitled to call himself a prophet. He is called throughout the chapter “Hananiah the prophet” because that was his official title. But he was not a prophet by the will and call of God. (2) Hananiah has caused the people to trust in a lie. His optimistic but unfounded prophecy of the imminent fall of Babylon had created false expectations in the hearts of the people. National policy—a policy of rebellion against Babylon—was being formulated on the basis of these false expectations. While Hananiah’s motives might have been quite sincere and even patriotic his words were leading the people down the road to national suicide. (3) Hananiah has spoken rebellion against the Lord (Jeremiah 28:16). To advocate revolt against God’s appointed ruler, Nebuchadnezzar, was tantamount to advocating rebellion against God Himself. Others take these words to mean that Hananiah has perverted the word of the Lord. In either case it is a serious accusation to make.

Because of these crimes against God and the nation Hananiah must be punished. The law of Moses clearly states that if a prophet is guilty of speaking rebellion against the Lord he should be put to death (Deuteronomy 13:5). To advocate rebellion against God was a capital crime. The Great Judge announces the verdict: “Behold, I am about to remove you from upon the face to the earth” (Jeremiah 28:16). God did not send Hananiah to the people of Judah (Jeremiah 28:16) but He now will send him away to die. The same Hebrew word is used in both verses. The prophets were quite fond of using paronomasia or play on words. “This year you shall die!” What an awesome thought. One can only wonder how Hananiah received this word from the Lord. The crowds which had bolstered his courage in the Temple encounter are no longer present. Surely in his own heart he must have realized the emptiness of the prophecies he had been so bold to deliver on other occasions. Now he must have been trembling as the finger of Jeremiah pointed in his direction and those solemn words were uttered.

In the seventh month of that same year Hananiah died. This would have been about two months after the Temple episode (cf. Jeremiah 28:1). Not only did the death of Hananiah serve as a punishment for this teacher of lies, it also served to vindicate Jeremiah as a true prophet of God.

Judah to Serve Nebuchadnezzar - Jeremiah 27:1 to Jeremiah 28:17

Open It

1. What example of two completely contradictory predictions have you heard, and how did the matter turn out?

2. What types of possessions tend to give people a sense of security?

3. Why do you think some people find it difficult to obey their boss or civil authorities?

Explore It

4. What visual demonstration was Jeremiah ordered to give? (Jeremiah 27:2)

5. What nations, besides Judah, were told that they would be conquered by Nebuchadnezzar? (Jeremiah 27:3-6)

6. How long did God say that certain nations would be subject to Babylon? (Jeremiah 27:7)

7. What did God warn certain nations not to do? (Jeremiah 27:8)

8. Who was advising the kings to resist the Babylonians? (Jeremiah 27:9)

9. How would the nations that submitted to Babylon fare better than those who resisted? (Jeremiah 27:10-11)

10. What did Jeremiah say would happen to Judah if the people and their king believed the false prophets rather than Jeremiah? (Jeremiah 27:12-15)

11. What lie were the prophets of Judah telling the people about the temple treasure? (Jeremiah 27:16)

12. What reasoning did Jeremiah use to convince the people to serve the king of Babylon? (Jeremiah 27:17)

13. What test did Jeremiah set up to prove to the people that the false prophets were wrong? (Jeremiah 27:18)

14. What timetable did Hananiah give for the return of both the sacred articles and the king? (Jeremiah 28:3-4)

15. What was Jeremiah’s initial reply to the idea of a quick deliverance? (Jeremiah 28:5-6)

16. How did Jeremiah say that Hananiah’s prophecy of "peace" would be proven right or wrong? (Jeremiah 28:7-9)

17. What symbolic action did Hananiah take, supposedly to demonstrate the truth of his prophecy? (Jeremiah 28:10-11)

18. How did God Himself contradict Hananiah’s prophecy? (Jeremiah 28:12-14)

19. What personal message of judgment did God send to Hananiah? (Jeremiah 28:15-16)

Get It

20. Which prophet do you think was more popular, Jeremiah or Hananiah, and why?

21. What were some very practical reasons for the nations Babylon attacked to submit rather than resist?

22. How hard or easy do you think it would be for people of our day to believe that God was behind the rise and fall of great powers?

23. How might a person prepare for a "less than ideal" situation which, nevertheless, is God’s will for him or her?

24. Why is it important not to claim God’s endorsement or to claim His inspiration lightly?

25. In what practical ways should our respect for God translate into submission to the laws and authorities He has put over us?

Apply It

26. What will be your plan to discern the truth the next time you get conflicting advice from Christians you respect?

27. What can you do to show proper respect for the authorities God has put over you at work? in your community?

Questions On Jeremiah Chapter Twenty-Eight

By Brent Kercheville

1 What was the message of Hananiah (Jeremiah 28:1-4)? How was this different from Jeremiah’s message?

2 What was Jeremiah’s response to Hananiah’s prophecy (Jeremiah 28:5-9)?

3 What did Hananiah do next (Jeremiah 28:10-11)?

4 How did Jeremiah respond (Jeremiah 28:11)?

5 What do we learn from this?

6 What was God’s prophecy to Hananiah (Jeremiah 28:12-17)? Why did this fate come on Hananiah?

7 Is this message important today?

8 Are there people who declare false prophecies in the name of the Lord today?

TRANSFORMATION:

How does this relationship change your relationship with God?

What did you learn about him?

What will you do differently in your life?