Jeremiah 11:23
There will be no remnant, for I will bring disaster on the people of Anathoth in the year of their punishment."
Sermons
Perils of ProphesyingA.F. Muir Jeremiah 11:18-23
The Baffled PlotS. Conway Jeremiah 11:18-23
The Prophet in His Own CountryD. Young Jeremiah 11:18-23














The conspiracy of which these verses speak seems to have been sudden as it was secret. It affected the mind of the prophet in a peculiarly painful way, as it was the men of his own district who were concerned in it - his friends, probably even kinsfolk, who locked upon him as their worst enemy. The crime was all the more heinous that the means taken to execute it were underhand. It is possible that they greeted him with expressions of kindness and hospitality, and that everything was done to prevent his suspecting his real danger. Upon his discovering the plot, it is possible that they ceased to conceal their intentions, and, thinking him in their power, urged him "prophesy not in the Name of the Lord."

I. THE PERILS OF THE PROPHET arose from:

1. A hatred of the truth in his hearers. There was something unpalatable in the continual denunciations of their wickedness. Their spiritual and patriotic pride was wounded. The demands made upon them by the righteousness of Jehovah they did not care to yield to; and the dislike of the prophet arose from his association with his message. No vengeance, therefore, could be too great. It is not imprisonment they seek to inflict, but death itself, and death in such an obscure and ignominious way that "his name may be no more remembered."

2. Their fear of the consequences of his prophecies. The future which he described as inevitable was not pleasant to contemplate. The words he spoke threatened to overturn their most cherished designs and to rob them of their precious things.

3. Ignorance as to how thee might be averted. By an easy process of association they came to look upon Jeremiah as not simply declaring, but in a sense causing, the evils of which he prophesied. They reasoned, therefore, to the foolish conclusion that if they could destroy him they would free themselves from the dangers which he threatened. The preacher has often to incur dislike of this sort from his hearers. It is of the nature of the carnal mind so to misapprehend the things of God and the things that make for peace. At certain times stern denunciation and declaring of the true consequences of evil action are not to be regarded as enmity, but friendship. The word spoken by an inspired mind is to be distinguished from the expression of mere bitterness and dislike. Paul had to entreat his converts not to count him their enemy when he sharply reproved them.

II. THESE PERILS ARE WARDED OFF by:

1. Direct revelation. This is an advantage which the ordinary servants of God may not count upon. It was vouchsafed occasionally to prophets and apostles, but there is something in the spiritual mind which enables it to detect more quickly than others the symptoms of hatred to the truth. Promptings and suggestions to certain action in the midst of circumstances to ordinarily human eyes unsuspicious, have been too frequent in the history of the Church to be doubted. And even where no direct information may be given as to the mason of certain courses of action, which God's saints may be moved to observe, the results clearly prove the presence of a careful and ever-watchful Providence.

2. Faith in God. Jeremiah said, "Unto thee have I revealed my cause" (better, "Upon thee have I devolved my cause"). He evidently felt that his duty was to commit the whole matter into the hands of God. And this is ever the safest way. The judgment, the prevision of man, are to be distrusted. The soul should cast itself by faith upon God, who is able to save.

3. Greater boldness in the course of action assumed. This was a distinct moral advantage. The men whose action was inspired by fear were certain to be influenced by it. Superstitions dread of the effects of his words would produce a reaction from their cowardly plans. And they would feel themselves more and more helpless as they saw how they aggravated their own punishment. So the preachers of the gospel and the servants of Christ generally must not consult with flesh and blood, but be bold in proclaiming the whole will of God, in preaching the Word, being "instant in season and out of season." There are allies and reinforcements latent in the constitution even of the worst enemies of the cross of Christ. - M.

Prophesy not in the name of the Lord, that thou die not by our hand.
Think of Bunyan when he is brought before the judge, and the judge says, "You! a tinker! to go about preaching! Hold your tongue, sir!" "I cannot hold my tongue," says Bunyan. "Then I must send you back to prison unless you promise never to preach again." "If you put me in prison till the moss grows on my eyelids, I will preach again the first moment I get out, by the help of God."

(Life of John Bunyan.)

There is the story of a conversation between the burgomaster in Hamburg and holy Dr. Ducken when he first began to preach. The burgomaster said to him, "Do you see that little finger, sir? While I can move that little finger, I will put the Baptists down." Mr. Ducken said, "With all respect to your little finger, Mr. Burgomaster, I would ask you another question. Do you see that arm?" "No, I do not see it." "Just so," said Mr. Ducken, "but I do; and while that great arm moves, you cannot put us down, and if it comes to a conflict between your little finger and that great arm, I know how it will end." It was my great joy to see the burgomaster sitting in the chapel at Hamburg, among the audience that listened to my sermon at the opening of the new chapel. The little finger had willingly given up its opposition, and the great arm was made bare.

( C. H. Spurgeon.).

People
Anathoth, Jeremiah
Places
Anathoth, Egypt, Jerusalem, Zion
Topics
Anathoth, An'athoth, Anathoth-the, Bring, Disaster, Evil, Inspection, None, Punishment, Remnant, Visitation
Outline
1. Jeremiah proclaims God's covenant;
8. rebukes the peoples' disobeying thereof;
11. prophesies evils to come upon them;
18. and upon the men of Anathoth, for conspiring to kill him.

Dictionary of Bible Themes
Jeremiah 11:23

     4978   year

Library
First, for Thy Thoughts.
1. Be careful to suppress every sin in the first motion; dash Babylon's children, whilst they are young, against the stones; tread, betimes, the cockatrice's egg, lest it break out into a serpent; let sin be to thy heart a stranger, not a home-dweller: take heed of falling oft into the same sin, lest the custom of sinning take away the conscience of sin, and then shalt thou wax so impudently wicked, that thou wilt neither fear God nor reverence man. 2. Suffer not thy mind to feed itself upon any
Lewis Bayly—The Practice of Piety

"And we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6.--"And we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Here they join the punishment with the deserving cause, their uncleanness and their iniquities, and so take it upon them, and subscribe to the righteousness of God's dealing. We would say this much in general--First, Nobody needeth to quarrel God for his dealing. He will always be justified when he is judged. If the Lord deal more sharply with you than with others, you may judge there is a difference
Hugh Binning—The Works of the Rev. Hugh Binning

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible
Dwight L. Moody—The Way to God and How to Find It

The Tests of Love to God
LET us test ourselves impartially whether we are in the number of those that love God. For the deciding of this, as our love will be best seen by the fruits of it, I shall lay down fourteen signs, or fruits, of love to God, and it concerns us to search carefully whether any of these fruits grow in our garden. 1. The first fruit of love is the musing of the mind upon God. He who is in love, his thoughts are ever upon the object. He who loves God is ravished and transported with the contemplation of
Thomas Watson—A Divine Cordial

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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