Waiting for the prophet who prophesies peace?

In this Sunday's reading from Jeremiah 28:5-9, the prophet tells us that God's prophet will be the one who prophesies peace which irritated the prophet Hananiah so much that he broke the yoke that Jeremiah had been carrying (I added those verses 10 and 11 for your benefit),
 

 Then the prophet Jeremiah spoke to the prophet Hananiah in the presence of the priests and all the people who were standing in the house of the Lord; and the prophet Jeremiah said, ‘Amen! May the Lord do so; may the Lord fulfil the words that you have prophesied, and bring back to this place from Babylon the vessels of the house of the Lord, and all the exiles. But listen now to this word that I speak in your hearing and in the hearing of all the people. The prophets who preceded you and me from ancient times prophesied war, famine, and pestilence against many countries and great kingdoms. As for the prophet who prophesies peace, when the word of that prophet comes true, then it will be known that the Lord has truly sent the prophet.’

 10 Then the prophet Hananiah took the yoke from the neck of the prophet Jeremiah, and broke it.

 11 And Hananiah spoke in the presence of all the people, saying, ‘Thus says the Lord: This is how I will break the yoke of King Nebuchadnezzar of Babylon from the neck of all the nations within two years.’ At this, the prophet Jeremiah went his way.

The preacher of non-violence is often met with violence himself. Look at what happened to Gandhi and Martin Luther King Jr. in the last century.

And one must not forget what happened to the Prince of Peace, Jesus .

It seems to me that it is easier to get people caught up into a cycle of violence than to get them to stand up for peace, especially if that peace is the Gospel of Jesus Christ.

It also seems that we will never learn.

I came across the following from the Patheos pages,

The injustice and suffering in Palestine two thousand years ago was certainly no less than the suffering in our world today. The revolutionary prescriptions of our time for the overcoming of such injustice and suffering are likewise not always so different from those proposed then. The idea that the present-day situation has become intolerable, so that revolutionary violence has become justified, even necessary, was widespread then as now – and it was not the most wicked who were proclaiming this idea. Those who justify violence today do not see that they are starting a vicious circle from which they can scarcely escape, and which – as is shown by the history of revolutions in Palestine in the time of Jesus and in Europe during the past two hundred years – will either corrupt them through abuse of their new-found power or, if they seek to preserve their ‘humanity,’ drive them into opposition and finally liquidate them as alleged ‘counter-revolutionaries.’ In the midst of an outwardly hopeless situation, Jesus taught his group of followers how to break out of this vicious circle; until the age of Constantine, the early church adhered unflinchingly to this refusal to use violence. It is part of the critical power of the gospel that this summons to freedom – which also means freedom from the inner law of violence – is still heard today, is in fact once again being heard more clearly. … Reflection on the message of Jesus against the background of the unimaginable brutality and injustice of his age could help us today better to understand the gospel, that is, Jesus’ summons to freedom, and to act accordingly.

Martin Hengel, Victory over Violence (London: SPCK, 1975), 83-85. 

H/T Michael Bird