By the time of Josiah’s demise at the hands Pharaoh Necho almost two decades afterwards, his sweeping reformation had still done little to penetrate the hearts of the people. This was no fault of Josiah, who had done everything he possibly knew to do throughout his reign to bring reformation to his nation, but it does show that reformation achieved solely through these means, as wonderful and as wide sweeping as Josiah’s was, is largely ineffective without internal heart transformation.

 

Jeremiah’s ministry, therefore, was birthed in the midst of a reformation context, only his reformation emphasis was more internal – he was called to penetrate the hearts of people with the words of truth. He operated in a time of crisis, transition (at least five different kings ruled during the length of his ministry) and political uncertainty or unrest (there was a power struggle in the region between Assyria, Egypt and Babylon for their territory). But the most defining characteristic of Jeremiah’s ministry was his willingness to endure great suffering as he boldly contended for the truth in the midst of corruption, syncretism and apostasy.

 

Labeled by some as the “weeping prophet” because of his many woeful laments, Jeremiah’s burden was an incredible one to bear for contending for the truth. He had very few friends and was rejected by his family (Jer. 12:6), his neighbors (Jer. 11:19-21), his friends (Jer. 20:10) and almost everyone else (Jer. 15:10; 18:18-20; 20:1-2; 26:8; 36:5, 26; 38:4-6). And on top of that he was instructed by God to remain single and never marry or have offspring because of the impending judgment that was soon to be unleashed upon the nation (Jer. 16:1-4).

 

He was imprisoned (Jer. 37:15-16), put into a dungeon or well (Jer. 38:6), beaten and physically mistreated (Jer. 20:2; 37:15), and often threatened with death (Jer. 11:21; 26:7-11) because of the word of the Lord in his mouth. Many times it was at the hands of priest and prophet alike.

 

Now Pashhur the son of Immer, the priest who was also chief governor in the house of the Lord heard that Jeremiah prophesied these things. Then Pashhur struck Jeremiah the prophet and put him in the stocks that were in the high gate of Benjamin, which was by the house of the Lord (Jer. 20:1-2).

 

In the midst of a great prophetic divergence during the time of Jeremiah, his prophetic ministry was rejected by the recognized and established religious leaders of that day. In this particular instance which represents the first recorded act of violence against Jeremiah, he is being forcefully opposed and persecuted by Pashhur, whose name means prosperity everywhere or prosperity round about. His religious authority was ranked second to no one but the high priest, and he was charged with the responsibility of not only maintaining order in the temple, but of inflicting punishment or disciplinary action upon unruly offenders. He was in every respect what some would refer to as the dean of discipline.

 

Pashhur obviously felt that Jeremiah’s prophecies warranted flogging (probably forty lashes) and imprisonment (shackled by the hands, feet and neck while in a twisted and uncomfortable position), thus subjecting him to public ridicule, because it ran counter to the beliefs, teachings and prophecies that had been given by others as well as himself (v. 6). While everyone else was declaring peace, prosperity and blessing (Jer. 14:13; 23:17), Jeremiah came with a warning that Jerusalem and the temple were going to be destroyed by an invading army and was severely persecuted for it (Jer. 19).

 

The parallelism here is unmistakable: Pashhur represents a company of powerful, high ranking religious leaders whose emphasis is on proclaiming a message of prosperity on every side (health, wealth, success, etc.). Considering the fact that Pashhur also promoted himself as a prophet, or at least prophesied as such (Jer. 20:6), it would be safe to say that he represents a company of prophets with the same prevailing mentality that we see so much of today, where we place greater emphasis on prosperity and messages of peace than the true word of the Lord.

 

I was recently reading something where several “high ranking” and recognized prophets in the US decided to call a time of prayer and fasting for the state of America’s economy after it was revealed that it would continue to significantly decline. Their obvious response was to try to mobilize a greater prayer effort to counter the demonic forces that are seeking to devour our wealth and perhaps cry out in repentance for our nation’s sins, if need be (2 Chron. 7:14). The problem with this popular response, however, is that it is fueled by a spirit of self-preservation and nationalism rather than the Spirit of God, and it is based on an incorrect perception or understanding of what is taking place in the spirit. This economic shaking is not from the devil, but from God Himself as He is shifting things in the earth. To try to somehow stop this economic crisis dead in its tracks because we are blinded by a Pashhur mentality of prosperityis to oppose what God Himself is seeking to accomplish in the earth. There are things that God Himself has declared must come to pass, and no amount of prayer, fasting or screaming in God’s ears is going to change it.

 

I’m sure the priests, prophets and people in Jeremiah’s day quoted from the book of the Law God’s promises of blessings upon His people (Deut. 28:1-14). I’m sure they called to remembrance the words of the psalmist David, who was himself a prophet, declaring that we should pray for the peace (prosperity, welfare) of Jerusalem (Ps. 122:6). But any declaration of blessing or prosperity in this particular context was in complete violation of the will of God for that nation in the season they were presently in. Judgment was inevitable, but because Jeremiah was in the minority, represented a divergent prophetic order, and delivered a message that most were not willing to hear, he was rejected and persecuted for declaring it.

 

It’s interesting to note that the name Pashhur (used of different individuals) is mentioned more than once in the book of Jeremiah, and almost always in the context of violent opposition against the prophet (Jer. 20:1-6; 21:1; 38:1-6). Those who choose to emphasize a message of prosperity like Pashhur will severely oppose those who contradict this message with the words of truth, but in doing so they will themselves be held in derision as they are forced to behold that instead of the “blessing” they proclaimed, there is terror and fear because of the numerous crises on every side. They themselves will be taken into captivity, along with everyone who believed their lies, because they had no real love for the truth, and so failed to make the right adjustments and preparation because they rejected the true word of the Lord (vs. 3-6).

 

Contending for the truth in the midst of persecution, opposition and rejection as one stands seemingly alone, at the vanguard of a new prophetic divergence, is no easy task for any true prophet. Jeremiah found himself in a very unpopular position because of his message, placing him at odds with prophet, priest and people alike.

 

So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the Lord. Now it happened when Jeremiah had made an end of speaking all that the Lord had commanded him to speak to all the people, that the priests and the prophets and all the people seized him, saying, “You will surely die!” (Jer. 26:7-8).

 

It’s bad enough when you’re hated by ministers and your ministry colleagues (apostles, pastors, teachers, evangelists, elders and leaders of various churches and/or ministries). It’s worse when you’re hated by the other prophets when you’re called to be a prophet yourself, thus making you stand out like a leper and your rejection more severe. But when all the people hate you and are trying to kill you, you have just found yourself in the worst possible context or scenario in which to minister.

 

I have heard various prophets and ministers proclaim that “you should go where you’re celebrated, not where you’re tolerated”, and it’s possible that there may be a level of truth to that statement, but I’m inclined to believe it is mostly a cowardly statement that is influenced by self-interest and self-preservation rather than by a willingness to suffer and die for the truth. A true prophet doesn’t have the luxury of choosing an environment that is more comfortable or convenient for his ministry. He goes where God sends him –period – and stays there until God says otherwise. To be sent pre-suggests that the journey and destination is determined or dictated by the sender, and is not based on the prerogative of the one being sent. If my house was located in the middle of a muddy swamp, the mailman would still have to deliver my mail regardless of whether or not he liked getting his tires or shoes muddy while being attacked by mosquitoes!

 

Jeremiah never tried to escape or retreat into Egypt for a more comfortable ministry or lifestyle (most scholars believe that when he did eventually arrive in Egypt after some men had assassinated the governor under whose charge he had been placed by the king of Babylon, he was taken there against his will [Jer. 40-43]), even though one of his contemporaries (Urijah) did just that but was still extradited and killed (Jer. 26:20-24).

 

Jeremiah wasn’t being celebrated and neither was he being tolerated; he was being violently and even murderously opposed! He was hated by the priests (pastors and ministers) because he had an unpopular message, which in today’s context means that not only was he not being invited by any of them to preach (due to the fact that he was not a crowd-pleaser who would attract the crowds and fill auditoriums, thus boosting their financial intake of tithes and offerings), but that they probably denounced and publicly criticized his ministry from their pulpits as well. The prophets hated him because he brought a message that seemed overly critical, conflicting and contentious, as well as completely contradicted most of what they said, which made Jeremiah appear to be false (after all, it was his word against a large majority). And the people hated him because he obviously did not tell them anything they really wanted to hear, unlike the other prophets with smooth words of blessing and favor. In today’s context Jeremiah ministry would have few followers or financial supporters, while the masses flocked to support those who told them what they wanted to hear.

 

They were intent on seeing his demise, sometimes pretending to be his friend so that they could wait for an opportune time to catch him in his words or in some type of error in order to use it against him (Jer. 20:10).

 

When you’re basically standing alone, with very few people you could call friends, and then you’re betrayed by the few friends you have, this can be emotionally devastating. This was the context in which Jeremiah ministered, and it is the reason he often cried out bitterly to God or tried to walk away from his prophetic calling, even going so far one time as to border on blasphemy by cursing the day of his birth and the man who brought news of it to his expectant father (Jer. 20:7-18).

 

Even in the midst of such great challenges, the likes of which most of us will never experience in our lifetime, Jeremiah was able to overcome the inevitable seasons of depression, discouragement and despair. When faced with a situation where the false prophet Hananiah was attempting to contradict and oppose the true word of the Lord by causing the priests and people gathered in the temple to believe a lie, Jeremiah was bold enough to confront Hananiah for his error.

 

Then the prophet Jeremiah said to Hananiah the prophet, “Hear now, Hananiah, the Lord has not sent you, but you make this people trust in a lie. Therefore thus says the Lord: ‘Behold, I will cast you from the face of the earth. This year you shall die, because you have taught rebellion against the Lord.’” So Hananiah the prophet died the same year in the seventh month (Jer. 28:15-17).

 

The context surrounding this particular event where there is a public confrontation between two prophets is a previous directive given by God to Jeremiah to make him bonds and yokes to be placed upon his neck as a prophetic symbol of their political submission under Babylon (Jer. 27:1-2). Apparently, the nations of Edom, Moab, Ammon, Tyre and Sidon had sent ambassadors to the king of Judah in order to formalize a league of rebellion against the forces of Babylon, probably counting on the support of Egypt as well. God, however, made it abundantly clear through the prophet Jeremiah that any proposed opposition to the king of Babylon was an opposition to the Lord Himself, who had ordained Babylon’s dominion over man and beast for an appointed time and season. To fight against Babylon, therefore, was to fight against God and would be punishable by sword, famine and pestilence until that nation (or league of nations) was totally consumed (Jer. 27:3-8).

 

Only a divine perspective (elevated sight) would have enabled one to see that that which they most hated and feared was an instrument of God Himself. There was nothing even remotely “godly” about Babylon or the subjugation that they brought with them as they took away the sovereignty of other nations and extended their dominion. They represented everything that was evil – placing people in captivity, robbing them of their wealth and resource, destroying their cities, uprooting and separating families, and looting God’s holy temple; yet opposing them was tantamount to opposing God because Nebuchadnezzar was His chosen and appointed instrument for that time and season.

 

Jeremiah was obviously despised and rejected by the vast majority for sharing this God-given insight. In their understanding, anyone who declared or promoted such a message espousing not only willing submission to Babylon, but long-term settlement in captivity, along with a willingness to seek and to pray for their Babylonian community’s peace – welfare, prosperity and success – was not only guilty of treason against God and nation, but of endorsing the evil and destruction that Babylon represented (Jer. 29:1-7). {Note: A lot can be said here regarding the USA and a vast portion of the religious community’s response to Barak Obama’s presidency, which has been largely critical, oppositional and disrespectful. Our response is to submit and willingly seek/pray for his peace and welfare, lest we find ourselves opposing and fighting against God who has appointed him for His own purpose for a season. To do otherwise will be to incur God’s judgment.}

 

It is not surprising that almost every other prophet or oracle – especially those given to operating by lower or forbidden frequencies – gave words or prophecies promoting opposition or rebellion against the yoke of Babylon by promising deliverance (Jer. 27:9-22). It would appear that Hananiah was one of the leading prophets in this particular class who promoted this popular message. Being from Gibeon, one of the priestly cities located in Benjamin and very close to Jerusalem, he was probably also a priest as well as a prior acquaintance of Jeremiah.

 

The name Hananiah means The Lord is gracious, and emphasizes the grace, mercy and goodness of God. This is a fitting name for this prophet, and makes it easier for us to understand why he would be so opposed to Jeremiah’s previous, albeit unpopular, message. Hananiah represents those prophets and ministers of God who emphasize the grace, mercy and goodness of God above all else. As far as they are concerned, these characteristics negate all correction or negative judgment (judgment can be positive or negative, good or bad, depending on whether or not it is in your favor).

 

I have heard these ministers misquote Rom 2:4 which states that the goodness of God leads you (men) to repentance in order to promote a message of blessing, goodness and peace. When taken in its proper context, however, this particular scripture says nothing of the sort. What the author (i.e. God, through the apostle Paul) is saying is that it is the mercy of God that allows men time and space to repent. In other words, He delays His judgment and withholds his wrath for a season to allow us time to repent, not so that we can presume upon His mercy and goodness to continue in sin, but to allow us time to see the error of our ways. God’s patience should never be misconstrued as a lack of intent to judge. It is an incorrect understanding and overemphasis on God’s grace and mercy that often leads to lawlessness (Rom. 6:1). Any truth that is overemphasized or taken to an extreme leads to error.

 

Hananiah failed to recognize that Babylon was God’s instrument of judgment upon the nations, including Judah, because he was blinded by an over-inflated concept of God’s grace and mercy. Like Pashhur who we discussed earlier, Hananiah saw God as One always intent on blessing, prospering and showering grace upon His people regardless of their poor internal heart condition, corruption or impenitence (Jer. 7-8:12). Tainted by an incorrect view or understanding of God, as well as His dealings with His people and His intent for the nations, Hananiah presumed to prophesy the imminent deliverance of God’s people from the power of Babylon, the restoration of everything that had been stolen from the temple, the restoration or reinstatement of the deposed king, Jeconiah (Jehoiachin), to the throne of Judah, and the return of all the captives – all within a space of two years (Jer. 28:1-4).

 

I can almost hear everyone shouting and applauding after Hananiah had given his “prophetic” message. I can almost see the crowds tripping over themselves to bless and honor this prophet for his encouraging “prophetic” word. This was the word everyone gathered wanted to hear, and even Jeremiah gave an amen out of a genuine desire to see these words come to pass. Nevertheless, Jeremiah expressed doubt and skepticism regarding the accuracy and authenticity of Hananiah’s prophesying if only for the fact that Hananiah’s predictions conflicted greatly with the established order and pattern of true prophets in Scripture, who proclaimed messages of judgment (war, evil, pestilence) against corrupt nations and people rather than conforming to the prevailing and popular opinion by proclaiming messages of peace, prosperity or deliverance to a guilty nation without calling them to repentance (Jer. 28:5-8).

 

Because Hananiah’s words digressed from the prophetic pattern of calling a nation or people to repentance through dire warnings of impending judgment (doom), instead bordering on flattery by telling the people what they wanted to hear, Jeremiah was left with no other option but to impose the time test as the only validating option to prove Hananiah’s legitimacy (Jer. 28:9). The fulfillment of his prophecy would prove whether or not it was true (Deut. 18:20-22). Upon hearing this, however, Hananiah becomes belligerent and tears the wooden yoke off Jeremiah’s neck that was made by the commandment of God, breaking it in a dramatic declaration of opposition to the previous words of Jeremiah, as well as to provide symbolic emphasis to his second proclamation that Babylon’s dominion would be broken not only over Judah, but over all the nations she had subdued (Jer. 28:10-11).

 

By breaking that which God had instructed Jeremiah to make or build, Hananiah proved that he was intent on opposing or dismantling Jeremiah’s heavenly architecture. Rather than stay and continue the confrontation, Jeremiah walked away in apparent defeat. I’m sure everyone was cheering loudly for Hananiah. God, however, commanded Jeremiah to return to Hananiah with a message of judgment against this false prophet who had gained the applause of men without the approval of God. For the wooden yokes he had impudently broken God was going to replace them with iron, making Babylon’s dominion over the nations even heavier, more certain and secure.

 

God confirmed the fact that Hananiah was not truly sent, but he had prophesied presumptuously out of his own heart and a desire to be recognized and accepted. There was no divine authorization that accompanied his ministry. However sincere Hananiah may have been in his prophesying, what he was attempting to build and convey was in direct opposition to God and promoted rebellion to His will – not just in the nation of Judah but in the surrounding nations as well – therefore, his judgment was severe and he died that same year.

 

There is a prophetic confrontation coming during this season of divergence that will pit the Jeremiahs against the Hananiahs, with a similar pronouncement of God’s judgment coming against those prophets who oppose God’s architecture and promote a message that teaches rebellion against God in the name of grace. Like the other false prophets against whom Jeremiah contended, including Ahab and Zedekiah who became a curse while in captivity, after having been roasted in the fire by the king of Babylon because of their false prophecies and immoral lifestyles (Jer. 29:21-23); and Shemaiah who, along with his descendents, was condemned by God to never see His promises fulfilled, because like Hananiah he proclaimed false messages that taught rebellion against God (Jer. 29:24-32), God will vindicate His servants and decree severe judgment against the imposters.