ירמיהו, פרק כ״ח, פסוק ו׳

Faced with an overly optimistic and entirely false prophecy regarding the nation's future, the true prophet responds in a surprising manner. Rather than lashing out with immediate anger, he expresses a sincere wish that the positive prediction would actually come to pass. Even though he knows the promises are fabricated, he demonstrates that he holds no personal ill will against the people. On the contrary, he would be genuinely happy if these good tidings became a reality [ביאור שטיינזלץ].

The narrative notes a second time that the prophet spoke, despite him already having begun his address. This reflects a common Biblical style of repeating the action of speaking after a pause or a lengthy description [מצודת דוד, חומת אנך]. More importantly, this repetition signals a shift in his focus. While he initially addressed his rival and the surrounding crowd, he now turns his attention upward, transitioning into a personal prayer directed to God [חומת אנך]. His affirmation expresses a deep hope that the false prophet's words will be believed and realized [מצודת דוד], and his plea for the events to be fulfilled serves as a direct request to the Almighty [רש״י, מצודת דוד]. By referencing the specific claims his rival had just made, he is not conceding that the prophecy is true. Instead, he is merely borrowing the man's own terminology to frame his prayer, fully aware that the optimistic claims were completely invented [מצודת דוד].

Beyond the simple meaning of the exchange, rabbinic traditions uncover an underlying layer of sarcasm in this response. According to this approach, the prophet is subtly warning his rival that the realization of the prophecy would actually harm its speaker. As a priest, the true prophet would personally benefit from the Temple remaining intact, as he would partake in its holy offerings. The false prophet, however, hailed from the city of Gibeon. If the ancient order were restored, he would be relegated to the historical role of the Gibeonites, forced to serve as a lowly woodchopper and water drawer in the Temple [רש״י, רד״ק]. The primary approach among commentators, however, rejects this historical connection, noting that the false prophet was simply a regular Israelite living in Gibeon, as the original Gibeonites had long since left the area after it became part of the tribe of Benjamin's territory [רד״ק].

Another tradition takes a more critical view of the conciliatory tone used in this encounter, viewing it as inappropriate flattery toward a wicked man. This perspective offers a harsh lesson: anyone who flatters the wicked will ultimately fall into their hands or the hands of their descendants. Tragically, this principle materialized later in the prophet's life when he was arrested and thrown into prison by the grandson of this very same false prophet [רש״י].