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.

It is futile to pray for those who have deliberately cast off the covenant of Jehovah and made a covenant with His adversary. Prayer cannot save, nothing can save, the impenitent; and there is a state of mind, in which one's own prayer is turned into sin; the state of mind in which a man prays, merely to appease God, and escape the fire, but without a thought of forsaking sin, without the faintest aspiration after holiness. There is a degree of guilt upon which sentence is already passed, which is "unto death," and for which prayer is interdicted alike by the prophet of the new and of the old covenant.

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