Jeremiah 11:9
And the LORD told me, "There is a conspiracy among the men of Judah and the residents of Jerusalem.
Sermons
A Sad RelapseC. J. Ball, M. A.Jeremiah 11:9
The Covenant with the Fathers Binding on the ChildrenD. Young Jeremiah 11:1-12














And I said, Amen, Jehovah. This expression, uttered by Jeremiah with apparent originality, is really an echo of Deuteronomy 27:15. There it expresses the agreement of the whole congregation of Israel: here it is the word of one mouth. The adoption by the prophet, at this juncture, of words so solemnly significant is very impressive. One stands sponsor for many; a righteous and earnest man for a nation of callous transgressors. And is it not often so. What, indeed, would our poor, erring, depraved humanity do with itself were it not for these individual, mediatorial spirits, whom God raises up from time to time through the ages to interpret his will and to keep it in reverent obedience and spiritual trust for them who as yet are ignorant and alienated from his life? The service such men render is of vast importance and but imperfectly understood.

I. ONLY THOSE WHO ARE IN COMMUNION WITH GOD CAN TRULY UNDERSTAND AND APPROVE HIS JUDGMENTS. The commandment is intelligently alluded to, and its penalty stated. The correspondence of Judah's condition with that anticipated in the original passage is pregnantly suggested. All the more so that the transgressors did not feel or admit the correspondence. The prophet alone could say, "Amen;" but he said it emphatically and representatively. How many of God's people find a similar difficulty in acquiescing in his dispensations? They do not examine themselves, or their conscience is not sufficiently awakened, and consequently they fail to recognize his judgments and to profit by them as was intended.

II. GOD RAISES UP THOSE WHO SHALL RESPOND TO HIS VOICE AND MAINTAIN PROVISIONALLY HIS COVENANT RELATIONS WITH THE WORLD. The prophets were not only mouthpieces of Divine truth; they were saints whose consecration was essential to their spiritual discernment and the due exercise of their functions. The people were for the most part spiritually asleep or dead. In their spiritual and moral constitution a medium was provided sensitive enough for the perception and transmission of Divine communications. It was no exaggeration to speak of these messengers as "prepared, ordained, and sent." They were specially raised up for this duty of sustaining the conscious relations of God with his people. This was a dim foreshadowing of the Messiah-consciousness. In a certain sense the prophet repented, believed, obeyed, for the whole people, even as the high priest made solemn offering once a year for the sins of the whole people. Not that this spiritual condition of the inspired seer and saint could be effectual for individual salvation of others; but that it exercised a certain representative and general influence. The prophet held the truth as it were in trust for others, continually and energetically sought to mediate between Jehovah and Israel, and urged the people to acts of repentance and obedience. With each prophet it might be said that a new opportunity was given, a new day of grace afforded, for the return of the apostate nation to its primitive covenant relations with God. And in the succession of the prophets a guarantee was given of the enduring character of those relations, even when the covenant itself was flagrantly broken and practically set aside by those whom it chiefly concerned. The essential point was that there should be no age without some person or persons who should sustain a conscious spiritual connection with Jehovah for themselves and their race.

II. THAT WHICH THE FEW HAVE UNDERSTOOD AND ACCEPTED SHALL BECOME THE COMMON INHERITANCE OF ALL. The prophet was for the most part a solitary and a lonely man. This isolation of his lot was his grief, but the persistence of the succession of the prophets proved the unswerving purpose of God ultimately to save, not only Israel, but the world. There might be from time to time but one or two who could say "Amen" to his judgments, but some day the people as a whole would themselves endorse and approve them. And soon in the "fullness of the time" Christ would come, who is the faithful and true Witness, the "Amen" of all the Divine Law and promise. In his world-wide reign as our Representative, Prophet, Priest, and King, through faith in him, the race will be constituted into a new Israel, to keep the word of God. In this transfer of influence the law is that the communication shall proceed from the higher consciousness and consecration to the lower; the travail for souls, etc., being but a detailed sponsorship, one day to be done away with, when "all should know him, from the least even to the greatest." - M.

And the Lord said unto me, A conspiracy is found
1. The prophet calls the people's relapse a plot or conspiracy; thereby suggesting, perhaps, the secrecy with which the prohibited worships were at first revived, and the intrigues of the unfaithful nobles and priests and prophets, in order to bring about a reversal of the policy of reform.

2. The word further means a bond, which is the exact antithesis of the covenant with Jehovah, and it implies that this bond has about it a fatal strength and permanence, involving as its necessary consequence the ruin of the nation. Breaking covenant with Jehovah meant making a covenant with other gods. If you have broken faith with God in Christ, it is because you have entered into an agreement with another; it is because you have surrendered to the proposals of the tempter, and preferred his promises to the promises of God.

(C. J. Ball, M. A.)

People
Anathoth, Jeremiah
Places
Anathoth, Egypt, Jerusalem, Zion
Topics
Conspiracy, Design, Evil, Inhabitants, Jerusalem, Judah, Revolt
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 11:9-10

     5817   conspiracies
     7135   Israel, people of God

Jeremiah 11:9-11

     5376   law, purpose of

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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