Commentary on Jeremiah 28:5-9

How does God act in history? How can we discern God’s work in history? Conflict over the theological interpretation of God’s action in history appears in Scripture. The book of Jeremiah includes literary devices and vocabulary that highlight a relationship between the book of Jeremiah and earlier traditions of Deuteronomy and the Deuteronomic History (Joshua–Kings). Among these chapters we find examples of prophetic conflict like Jeremiah 28:5–9.

Historical context

Jeremiah 28 arises from conflicts of the past and gives insight into how we might act faithfully today. Client states such as Judah had varying allegiances as empires (Assyrian, Egyptian, and Babylonian) shifted control. The priests and the prophets of Judah reflected the theological challenges of determining what was God’s will during this age of conflict. 

The horizon of empires changes; the book of Jeremiah frames the rise of the Babylonian Empire. The defeat of Egypt and the last vestiges of the Assyrian forces at Carchemish (605 BCE) mark the beginning of Babylonian rule. King Jehoiakim becomes a willing vassal of Babylon (604 BCE), until he is not. He revolts against Babylon in 601 BCE (see also 2 Kings 24:1). In 597 Jerusalem surrenders to the Babylonians. King Jehoiachin and other prominent Judahites are deported to Babylon. 

Nebuchadnezzar appoints Zedekiah king of Judah (597 BCE). He was the son of Josiah of Judah, who was a model of religious renewal. However, Zedekiah, like Jehoiakim, was loyal to Babylon, until he wasn’t. 

Genre

Throughout the Bible, priests and prophets are asked to interpret divine will amid human conflict. The result is conflict among prophets and priests in the Bible. The tradition models the priestly and prophetic theological framings of conflict between the Egyptians and the Hebrews, as Moses and Aaron confronted the magicians and priests of Egypt. Later these conflicts are depicted as competition between various prophets. 

The rule of monarchs depended on the priests and prophets who proclaimed divine support for the kings. Saul, David, and their predecessors depended on prophetic support. As the monarchy continued, so did prophetic and political conflict. Consider  Elijah and the prophets of Baal on Mount Carmel (1 Kings 18:1–46), Elisha predicting victory over Moab (2 Kings 3), and the anointing of Jehu (2 Kings 9). Amos and Amaziah (Amos 7) argue about the rule of the king of Israel. Later Jesus confronts the Pharisees in the Gospels. Prophetic conflict accompanies a view that God governs human history. And prophets interpret God’s will. 

The conflict between Jeremiah and Hananiah presents the best case of a prophetic conflict with prophetic symbolic actions. Prophetic conflict grows not only out of the rhetorical situation. This narrative of prophetic conflict recognizes the rule and roles of the prophetic office that Jeremiah and Hananiah had inherited. 

Literary context

Jeremiah 28:5–9 is part of a larger context. The story of prophetic conflict Jeremiah 27–28 begins with is the introduction of the idea of the yoke of the king of Babylon.  Jeremiah starts this. God calls Jeremiah to make a yoke and put it on, representing the coming Babylonian rule (Jeremiah 27:1–2). Jeremiah 27–28 use synchronisms like those found in 1 and 2 Kings, using the regnal years of kings to date activities.

The passage begins with a transition from the previous section (Jeremiah 28:1–4) that includes a prediction that after a scant two years, the vessels looted from the Temple will be returned, as well as the leaders Jeconiah and Jehoiakim (Jeremiah 28:4). After Jeremiah 28:5–9, the prophetic conflict narrative concludes with the drama of the yokes and their destruction (Jeremiah 28:10–17). Hananiah dies. 

Close reading of Jeremiah 28:5–9

Jeremiah 28:5–9 contains two parts: a narrative introduction, and a speech of Jeremiah that includes descriptions of his opponent’s prophecy and a counter-prophecy. 

The introduction (verse 5) frames the passage as a “world” event takes place in public. The prophet speaks to his adversary Hananiah. The encounter is public. “In the presence of the priests and all the people” points to the public nature of the audience. The location is once again at “the house of the LORD.” The Temple figures prominently in the world events of the prophet Jeremiah. The so-called Temple sermon (Jeremiah 7:1–15; 26:1–6), like the prophetic conflict and symbolic action (Jeremiah 28:10 and following), takes place at the Temple of the Lord, a civic and theological center for the Jerusalem community. 

The speech of the prophet (verses 6–9) begins, “Amen! May the LORD do so; may the  LORD…” The phrase is likely an affirmation of the other speaker’s words. However, it could indicate a sarcastic tone before the counter-prediction by Jeremiah. 

The idea that “the vessels of the house of the LORD and all the exiles” would soon be returned to Jerusalem was an intense wish and the hope of most of the people. The desecration of the Temple had included the looting of the treasures and vessels of that building. Also note that the booty of war includes those kidnapped and taken to Babylon. The author creates a bond between the Temple treasures and the people. Some in Jerusalem and Judah, like Hananiah, thought Babylonia’s hegemony would be short-lived. Jeremiah would respond to this position in a letter to the exiles in Babylon (Jeremiah 29:1–32). 

Contrary words with a call to listen (verse 7): The passage turns with the word “but,” followed by the formula “listen now to this word that I speak in your hearing and in the hearing of all the people.” Jeremiah refers to a long prophetic tradition of announcing judgment (verse 8). However, validation of announcements of salvation occurs only “when the word of that prophet comes true”; indeed, “then it will be known that the LORD has truly sent the prophet.” Prophecy is more than a matter of opinion. False prophecy is idolatry (Jeremiah 23:25; Deuteronomy 13).

Key theological themes

The historical context seems quite distant from 21st-century people hearing a sermon, until they make the connection between the shifting of political powers that continues into today. Today’s listeners recognize the religious conflict of the present. The depiction of God’s action provides virtues of the faithful. Jeremiah’s prophetic message is public, painful, and in the context of the house of the Lord.