The baffled plot.
These verses are an episode. Like as the miracle of the healing of her who touched the hem of our Lord's garment was an episode in connection with the healing of the daughter of Jairus (Mark 5:21, etc.), so this account of the plot against Jeremiah's life comes in here, breaking the thread of his discourse, which is not renewed again till Jeremiah 12:7. Scripture has many instances of similar plots contrived against the servants of the Lord; they are found in the histories of Joseph, David, Nehemiah, Elisha, Paul, of our Lord, and of others. In this one, note—
I. ITS CIRCUMSTANCES. Jeremiah had given dire offence to the men of Anathoth, his own city, men who, like himself probably, were associated with the priestly office. "Between the priesthood and the prophets there had hitherto been more or less of conflict, but now that conflict was exchanged for a fatal union ' A wonderful and horrible thing was committed in the land-; the prophets prophesied falsely, and the priests bore rule by their means; and he who by each of his callings was naturally led to sympathize with both, was the doomed antagonist of both—victim of one of the strongest passions, the hatred of priests against a priest who attacks his own order, the hatred of prophets against a prophet who ventures to have a voice and will of his own. His own village, occupied by members of the sacred tribe, was for him a nest of conspirators against his life. Of him first in the sacred history was the saying literally fulfilled, ' A prophet hath no honor in his own birthplace' ( ἐν τῇ πατρίδι, αὐτοῦ, Luke 4:24)" (Stanley). They objected not so much to his prophesying, for there were plenty of them who did this, but to his strenuous assertion—an assertion that their own consciences assented to, that he spoke in the Name of the Lord (Verse 21). Warnings so faithful but yet so terrible were little liked, as they ever are by those who so much needed them. And since they could not silence him in any other way, they determined to take away his life. Secretly and craftily they laid their plot. Jeremiah had not the least suspicion of it. "I was," says he (Verse 19), "like a lamb," that is, a pot or house lamb, such as the Orientals often keep (see Exposition). He went in and out amongst his brethren, trusting them, and thinking no ill, whilst all the time this dark and deadly plot was being devised against him. And it would have been successful, we can hardly doubt, had he not been warned of the Lord (Verse 18). The shock, the dread revulsion of feeling, which the tidings caused him is evident in the almost unmeasured grief and indignation which the following verses express. His first utterance is a cry for vengeance (Verse 20) on them, an appeal to the righteous God to uphold his cause. Then comes a denunciation of the Divine doom upon them, then an aggrieved remonstrance (Jeremiah 12:1) and complaint addressed to God himself in view of the prosperity of these ungodly and wicked men, followed by a fierce demand for revenge (Jeremiah 12:3); all which is replied to (Jeremiah 12:5) by a sharp but loving rebuke, a revelation of yet further treachery, and that on the part, not of mere acquaintances and neighbors, but of his own brethren, the inmates of the same home: children of the same father; and finally (Jeremiah 12:6) God, who had already baffled their first plottings against him, now puts him on his guard against all that they should afterwards devise, bidding him "believe them not though" etc (Jeremiah 12:6) Of the manner in which they purposed to carry out their deadly scheme, or how God revealed to his servant what was going on, we are not told; only the above noted facts are stated. But these are full of interest and instruction. Note, therefore, some of—
II. THE SUGGESTED LESSONS. They are such as these.
1. "Having the form of godliness but denying the power thereof, means subjection to the power of all ungodliness though denying the form thereof." See these would-be murderers of the prophet; they were consecrated priests.
2. He that keepeth Israel shall neither slumber nor sleep." The plotters against the prophet's life were discovered and declared by him to whom "the darkness and the light are both alike," and so his servant was forewarned and saved. Therefore, "They that trust in the Lord shall be," etc.
3. "The servant will often have to be as his Master, and the disciple as his Lord." Like the Lord Jesus, Jeremiah was hated of his countrymen and brethren. Several of them are recorded in these verses. The hatred felt towards him by his countrymen and in his father's house. The cause of that hatred. The deadly plots which were devised against him. The innocence and gentleness—"like a lamb," etc.—which characterized the hated one. And such fellowship with Christ is the law of his service.
4. "Resemblance between the Master and his servant may be often close but is never complete." However natural Jeremiah's outburst of rage and indignation, we cannot help noticing how far short in moral elevation he falls of him who prayed, "Father, forgive them," etc; and of the first Christian martyr, who was taught of Christ to pray, "Lord, lay not this sin," etc. The perfect Example is Christ; we can "call none good but One," that is, him.
5. Wrongs that God will suffer against himself he will not suffer against his people." Jeremiah was avenged within a very little time and in ample manner, but the wrongs God had suffered from the same people he had borne for centuries, and even then there was a reserve of mercy—he made not "a full end."
6. "Let our eyes be ever toward the Lord, for he will pluck our feet out of every net"—Satan's, Sin's, Sorrow's, Doubt's, Death's.—C.