Jeremiah 11:23

Translation
King James Version
And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even the year of their visitation.
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KJV (with Strong's)
And there shall be no remnant H7611 of them: for I will bring H935 evil H7451 upon the men H582 of Anathoth H6068, even the year H8141 of their visitation H6486.
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Complete Jewish Bible
None of them will remain, for I will bring disaster on the men from 'Anatot when the year comes for them to be punished."
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Berean Standard Bible
There will be no remnant, for I will bring disaster on the people of Anathoth in the year of their punishment.”
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American Standard Version
and there shall be no remnant unto them: for I will bring evil upon the men of Anathoth, even the year of their visitation.
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World English Bible Messianic
and there shall be no remnant to them: for I will bring evil on the men of Anathoth, even the year of their visitation.
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Geneva Bible (1599)
And none of them shall remaine: for I will bring a plague vpon the men of Anathoth, euen the yeere of their visitation.
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Young's Literal Translation
And they have no remnant, For I bring evil unto the men of Anathoth, The year of their inspection!'
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See also
Jeremiah 23:12Luke 19:44Hosea 9:7Micah 7:4Isaiah 14:20Isaiah 14:22Jeremiah 46:21
In the KJVVerse 19,250 of 31,102

Study This Verse

SUMMARY

Jeremiah 11:23 delivers a stark divine judgment against the inhabitants of Anathoth, Jeremiah's hometown, who conspired to take his life. This verse proclaims a complete and utter destruction, ensuring "no remnant" will survive, as God Himself promises to bring calamity upon them during a divinely appointed "year of their visitation," a time of reckoning for their treachery and rejection of His prophetic word.

CONTEXT

  • Literary Context: Jeremiah 11:23 concludes a deeply personal and dramatic segment of Jeremiah's ministry (Jeremiah 11:18-23). Prior to this, Jeremiah had been faithfully delivering God's message concerning Judah's broken covenant and the impending judgment for their idolatry and disobedience. Suddenly, God reveals to Jeremiah a sinister plot by his own townsmen in Anathoth to assassinate him, stating, "Let us destroy the tree with its fruit, and let us cut him off from the land of the living, that his name may be remembered no more" (Jeremiah 11:19). This shocking betrayal from those closest to him elicits a prayer from Jeremiah for divine justice, which God answers directly in verses 21-23, promising swift and severe retribution against Anathoth. This immediate context underscores the gravity of rejecting God's messenger and the divine response to such profound opposition.
  • Historical & Cultural Context: Anathoth, located a few miles northeast of Jerusalem, was a priestly city in the territory of Benjamin, and importantly, the hometown of Jeremiah himself. As a priest from Anathoth, Jeremiah's prophetic message carried a particular weight, and his rejection by his own community was a profound personal and spiritual blow. In ancient Israel, prophets were often met with hostility, and their messages, especially those of judgment, were frequently unwelcome. The cultural norm was to silence dissenting voices, particularly if they challenged the prevailing religious or political status quo. The men of Anathoth, likely complacent in their perceived security or resentful of Jeremiah's warnings, sought to eliminate the source of discomfort. God's response in Jeremiah 11:23 serves as a powerful deterrent against harming His anointed messengers and highlights the severe consequences for those who actively oppose divine truth.
  • Key Themes: This verse powerfully contributes to several overarching themes within the book of Jeremiah and prophetic literature. Firstly, it exemplifies Divine Judgment and Retribution, demonstrating God's unwavering justice against those who defy Him, especially when they persecute His prophets. The phrase "no remnant" emphasizes the totality of this judgment, leaving no survivors from the guilty party. Secondly, it highlights the Consequences of Rejecting God's Word, as the Anathothites' plot was a direct rejection of Jeremiah's (and thus God's) message of repentance and warning. This theme is central to Jeremiah's entire prophetic ministry, as he constantly laments Judah's refusal to listen to the Lord's voice, a refusal that ultimately led to their exile, as seen throughout Jeremiah 25. Thirdly, the concept of the "year of their visitation" underscores God's Sovereign Timing and Precision in executing His purposes, whether for blessing or, as here, for judgment. This idea of a divinely appointed time of reckoning is a recurring motif in prophetic warnings, found also in passages like Isaiah 10:3 and Hosea 9:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • remnant (Hebrew, shᵉʼêrîyth', H7611): This word (H7611) signifies a remainder or residual portion, often implying those who survive a calamity. In this context, the declaration "no remnant of them" is a profound statement of complete and utter destruction, indicating that no one from the plotting men of Anathoth will be left alive to perpetuate their line or memory. This is a severe judgment, contrasting with other instances where God preserves a "remnant" for His future purposes, as seen in Isaiah 10:20-22.
  • evil (Hebrew, raʻ', H7451): This term (H7451) refers to something bad, morally or naturally, often denoting calamity, disaster, or misfortune. In this context, when God states He will "bring evil," it signifies that He will bring about severe, destructive consequences as a just punishment for the Anathothites' wicked intentions and actions. This highlights God's role as the sovereign dispenser of both blessing and judgment, not that He commits moral evil.
  • visitation (Hebrew, pᵉquddâh', H6486): This feminine passive participle (H6486) refers to a "visitation" in many senses, chiefly official, implying an inspection, reckoning, or divine intervention. While it can signify a visit of favor or blessing, as in Ruth 1:6, in this prophetic context, it unequivocally denotes a time of divine judgment and punishment. It emphasizes that God's intervention is precise, purposeful, and executed at an appointed time.

Verse Breakdown

  • "And there shall be no remnant of them:" This clause declares a total and devastating judgment. The plotting men of Anathoth will be utterly annihilated, leaving no survivors, no descendants, and no memory of their lineage. This signifies the complete reversal of God's typical covenant promise to multiply and preserve a people.
  • "for I will bring evil upon the men of Anathoth," This provides the divine reason and agent for the judgment. God Himself, in His righteous indignation, is the one who will actively bring calamity and disaster upon these specific individuals. This is not a random misfortune but a direct, intentional act of divine retribution for their conspiracy against His prophet.
  • "even the year of their visitation." This specifies the timing and nature of the judgment. It will occur at a divinely appointed "year," a precise time when God "visits" them, not with favor, but with a reckoning for their deeds. This phrase underscores God's sovereignty over time and His meticulous execution of justice.

Literary Devices

Jeremiah 11:23 employs several potent literary devices to convey its message of divine judgment. The phrase "no remnant of them" serves as Hyperbole, emphasizing the absolute and complete nature of the destruction, ensuring that not even a single survivor will remain. This strong language underscores the severity of God's wrath against those who plot against His anointed. The entire verse is a clear declaration of Divine Retribution, where God explicitly states He will personally "bring evil" (calamity) upon the men of Anathoth in response to their wicked intentions. This highlights God's active involvement in justice. Furthermore, the verse functions as a Prophetic Warning, not only to Anathoth but to all who might consider opposing God's word or His messengers. The mention of "the year of their visitation" adds a layer of Irony, as "visitation" often implies a positive divine encounter, but here it is twisted to mean a visit of judgment and destruction, making the impending doom even more chilling.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 11:23 powerfully articulates the theological principle of divine justice and the severe consequences of rejecting God's authority and His chosen messengers. It underscores that God is not passive in the face of sin and rebellion, particularly when it involves direct opposition to His revealed will through His prophets. The concept of a "visitation" for judgment highlights God's sovereignty over time and His meticulous attention to human actions, ensuring that a day of reckoning will come for all unrepentant wickedness. This truth serves as both a solemn warning to the disobedient and a profound comfort to those who suffer persecution for righteousness' sake, affirming that God sees and will ultimately act.

REFLECTION AND APPLICATION

Jeremiah 11:23 serves as a profound reminder that our response to God's word, especially when delivered through His faithful servants, carries eternal weight. It compels us to examine our own hearts: do we welcome correction and truth, even when it is uncomfortable, or do we resist and seek to silence it? The severity of Anathoth's judgment underscores that God takes opposition to His truth and His messengers very seriously. For believers, this verse offers both a sober warning against spiritual complacency and a deep encouragement. It warns us not to harden our hearts against conviction, lest we, too, face a "visitation" of divine discipline. Conversely, it reassures those who suffer for righteousness, reminding us that God is a righteous judge who will ultimately defend His own and bring justice to those who persecute them. This truth should inspire us to stand firm in faith, trusting that God is sovereign over all circumstances and will act in His perfect timing.

Questions for Reflection

  • How do I typically respond when God's truth, perhaps through a sermon or a difficult passage of Scripture, challenges my comfort or convictions?
  • In what ways might I be tempted to "silence" or ignore God's prophetic voice in my own life or in the church today?
  • What comfort or warning does the concept of God's "visitation" (for judgment or blessing) provide for my daily walk with Him?
  • How does this verse deepen my understanding of God's justice and His commitment to defending His servants?

FAQ

What does "no remnant of them" truly mean in this context?

Answer: "No remnant of them" signifies a complete and utter destruction of the specific group of men from Anathoth who conspired against Jeremiah. It means that none of them will survive the impending judgment, and their lineage or memory will be entirely cut off. This is a declaration of total annihilation for this particular group, highlighting the severity of their sin and God's absolute justice. It contrasts sharply with God's promise to preserve a remnant of Israel for future blessing and restoration, as seen in passages like Isaiah 4:2.

Why was God's judgment against Anathoth so severe?

Answer: The judgment against Anathoth was severe because the men of Jeremiah's own hometown, who should have been his supporters, actively plotted to kill him for delivering God's message. This was not merely passive disobedience but active rebellion and an attempt to silence God's prophetic voice. Their actions constituted a profound rejection of God Himself and His covenant, making their sin particularly heinous. God's response demonstrates His unwavering commitment to His word and His prophets, and the grave consequences for those who oppose them, as also seen in the fate of those who rejected Jesus in Matthew 23:37-39.

CHRIST-CENTERED FULFILLMENT

Jeremiah 11:23, with its declaration of judgment and "visitation" upon those who rejected God's prophet, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. Just as Jeremiah faced rejection and plots from his own people, Jesus, the supreme Prophet, was rejected by His own, who cried out, "Crucify him!" (John 19:6). The "year of their visitation" for Anathoth foreshadows the greater "visitation" of God in Christ, which brought both salvation to those who believed and judgment to those who rejected Him. Jesus Himself lamented over Jerusalem, prophesying its destruction because it "did not recognize the time of your visitation" (Luke 19:44). Ultimately, Christ is the one who will bring the final "visitation" of judgment upon all who reject Him, as described in His return as the righteous Judge in Revelation 19:11-16. Yet, for those who embrace Him, His visitation brings eternal life and salvation, fulfilling the promise of a glorious remnant, not through human lineage, but through faith in the Lamb of God.

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Commentary on Jeremiah 11 verses 18–23

The prophet Jeremiah has much in his writings concerning himself, much more than Isaiah had, the times he lived in being very troublesome. Here we have (as it should seem) the beginning of his sorrows, which arose from the people of his own city, Anathoth, a priest's city, and yet a malignant one. Observe here,

I. Their plot against him, Jer 11:19. They devised devices against him, laid their heads together to contrive how they might be in the most plausible and effectual manner the death of him. Malice is ingenious in its devices, as well as industrious in its prosecutions. They said concerning Jeremiah, Let us destroy the tree with the fruit thereof - a proverbial expression, meaning, "Let us utterly destroy him root and branch. Let us destroy both the father and the family" (as, when Naboth was put to death for treason, his sons were put to death with him), or rather "both the prophet and the prophecy; let us kill the one and defeat the other. Let us cut him off from the land of the living, as a false prophet, and load him with ignominy and disgrace, that his name may be no more remembered with respect. Let us sink his reputation, and so spoil the credit of his predictions." This was their plot; and 1. It was a cruel one; but so cruel have the persecutors of God's prophets been. They hunt for no less than the precious life, and very precious the lives are that they hunt for. But, (2.) It was a baffled one. They thought to put an end to his days, but he survived most of his enemies; they thought to blast his memory, but it lives to this day, and will be blessed while time lasts.

II. The information which God gave him of this conspiracy against him. He knew nothing of it himself, so artfully had they concealed it; he came to Anathoth, meaning no harm to them and therefore fearing no harm from them, like a lamb or an ox, that thinks he is driven as usual to the field, when he is brought to the slaughter; so little did poor Jeremiah dream of the design his citizens that hated him had upon him. None of his friends could, and none of his enemies would, give him any notice of his danger, that he might shift for his own safety, as Paul's sister's son gave him intelligence of the Jews that were lying in wait for him. There is but a step between Jeremiah and death; but then the Lord gave him knowledge of it, by dream or vision, or impression upon his spirit, that he might save himself, as the king of Israel did upon the notice Elisha gave him, Kg2 6:10. Thus he came to know it. God showed him their doings; and such were their devices that the discovering of them was the defeating of them. If God had not let him know his own danger, it would have been improved by unreasonable men against the reputation of his predictions, that he who foretold the ruin of his country could not foresee his own peril and avoid it. See what care God takes of his prophets: He suffers no man to do them wrong; all the rage of their enemies cannot prevail to take them off till they have finished their testimony. God knows all the secret designs of his and his people's enemies, and can, when he pleases, make them know. A bird of the air shall carry the voice.

III. His appeal to God hereupon, Jer 11:20. His eye is to God as the Lord of hosts, that judges righteously. It is a matter of comfort to us, when men deal unjustly with us, that we have a God to go to who does and will plead the cause of injured innocency and appear against the injurious. God's justice, which is a terror to the wicked, is a comfort to the godly. His eye is towards him as the God that tries the reins and the heart, that perfectly sees what is in man, what are his thoughts and intents. He knew the integrity that was in Jeremiah's heart, and that he was not the man they represented him to be. He knew the wickedness that was in their hearts, though ever so cunningly concealed and disguised. Now, 1. Jeremiah prays judgment against them: "Let me see thy vengeance on them, that is, do justice between me and them in such a way as thou pleasest." Some think there was something of human frailty in this prayer; at least Christ has taught us another lesson, both by precept and by pattern, which is to pray for our persecutors. Others think it comes from a pure zeal for the glory of God and a pious and prophetic indignation against men that were by profession priests, the Lord's ministers, and yet were so desperately wicked as to fly out against one that did them no harm, merely for the service he did to God. This petition was a prediction that he should see God's vengeance on them. 2. He refers his cause entirely to the judgment of God: "Unto thee have I revealed my cause; to thee I have committed it, not desiring nor expecting to interest any other in it." Note, It is our comfort, when we are wronged, that we have a God to commit our cause to, and our duty to commit it to him, with a resolution to acquiesce in his definitive sentence, to subscribe, and not prescribe, to him.

IV. Judgment given against his persecutors, the men of Anathoth. It was to no purpose for him to appeal to the courts at Jerusalem, he could not have justice done him there: the priests there would stand by the priests at Anathoth, and rather second them than discountenance them; but God will therefore take cognizance of the cause himself, and we are sure that his judgment is according to truth. Here is, 1. Their crime recited, on which the sentence is grounded, Jer 11:21. They sought the prophet's life, for they forbad him to prophesy upon pain of death; they were resolved either to silence him or to slay him. The provocation he gave them was his prophesying in the name of the Lord without license from those that were the governors of the city which he was a member of, and not prophesying such smooth things as they always bespoke. Their forbidding him to prophesy was in effect seeking his life, for it was seeking to defeat the end and business of his life and to rob him of the comfort of it. It is as bad to God's faithful ministers to have their mouth stopped as to have their breath stopped. But especially when it was resolved that if he did prophesy, as certainly he would notwithstanding their inhibition, he should die by their hand; they would be accusers, judges, executioners, and all. It used to be said that a prophet could not perish but at Jerusalem, for there the great council sat; but so bitter were the men of Anathoth against Jeremiah that they would undertake to be the death of him themselves. A prophet then shall find not only no honour, but no favour, in his own country. 2. The sentence passed upon them for this crime, Jer 11:22, Jer 11:23. God says, I will punish them; let me alone to deal with them. I will visit this upon them; so the word is. God will enquire into it and reckon for it. Two of God's four sore judgments shall serve to ruin their town: - The sword shall devour their young men, though they were young priests, not men of war (their character shall not be their protection), and famine shall destroy the children, sons and daughters, that tarry at home, which is a more grievous death than that by the sword, Lam 4:9. The destruction shall be final (Jer 11:23): There shall be no remnant of them left, none to be the seed of another generation. They sought Jeremiah's life, and therefore they shall die; they would destroy him root and branch, that his name might be no more remembered, and therefore there shall be no remnant of them; and herein the Lord is righteous. Thus evil is brought upon them, even the year of their visitation, and that is evil enough, a recompence according to their deserts. Then shall Jeremiah see his desire upon his enemies. Note, Their condition is sad who have the prayers of good ministers and good people against them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 18–23. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(v. 21 onward) Therefore, thus says the Lord to the men of Anathoth who seek your life and say: Do not prophesy in the name of the Lord, or you will die by our hand. Therefore, thus says the Lord of hosts: Behold, I will visit them. The young men shall die by the sword; their sons and daughters shall die by famine, and there shall be no remnant of them. For I will bring disaster upon the men of Anathoth in the year of their visitation. It seems that this contradicts the previous opinions, in which we wanted to approve what was said from the person of Christ, and not from Jeremiah, who resided in the village of Anathoth, which is three miles from Jerusalem. But if we understand the etymology of the town of Anathoth (which means obedience), it will clearly show that the men of Anathoth, who once obeyed the Lord's commands, were all called Jews, and especially the inhabitants of the city of Jerusalem, upon whom the final judgment came, that they would perish in the evils of the siege, by sword, famine, and disease. In order to free ourselves from all the annoyance of interpretation, let us follow this rule: Whatever the prophets have done in the manner of the Lord and Savior, and whatever has been fulfilled in the present time in Jeremiah, let it be prophesied in the future about the Lord.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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