Verse 1

Righteous art thou, O Lord, when I plead with thee,.... The six first verses of this chapter properly belong to the preceding, being of the same argument, and in strict connection with the latter part of it. Jeremiah appears to be under the same temptation, on account of the prosperity of the wicked, as Asaph was, Psa 73:1 only he seems to have been more upon his guard, and less liable to fall by it; he sets out: with this as a first principle, an undoubted truth, that God was righteous, and could do nothing wrong and amiss, however unaccountable his providences might be to men: he did not mean, by entering the list with him, or by litigating this point, to charge him with any unrighteousness this he took for granted, and was well satisfied of, that the Lord was righteous, "though", says he, "I plead with thee" (t); so some read the words. De Dieu renders them interrogatively, "shall I plead with thee?" shall I dare to do it? shall I take that boldness and use that freedom with thee? I will. The Targum is the reverse, "thou art more just, O Lord, than that I should contend before thy word:'' yet let me talk with thee of thy judgments; not of his laws, statutes, word, and ordinances, sometimes so called; but rather of his providences, which are always dispensed with equity and justice, though not always manifest; they are sometimes unsearchable and past finding out, and will bear a sober and modest inquiry into them, and debate concerning them; the people of God may take the liberty of asking questions concerning them, when they are at a loss to account for them. So the Targum, "but I will ask a question of judgments before thee.'' The words may be rendered, "but I will speak judgments with thee" (u); things that are right; that are agreeable to the word of God and sound reason; things that are consistent with the perfections of God, particularly his justice and holiness; which are founded upon equity and truth; I will produce such reasons and arguments as seem to be reasonable and just. Wherefore doth the way of the wicked prosper? or they prosper in all their ways? whatever they take in hand succeeds; they enjoy a large share of health of body; their families increase, their trade flourishes, their flocks and herds grow large and numerous, and they have great plenty of all outward blessings; and yet they are wicked men, without the fear of God, regard not him, nor his worship and ways; but walk in their own ways which they have chosen, and delight in their abominations. Some understand this, as Jarchi, of Nebuchadnezzar, to whom God had given greatness and prosperity, to destroy the house of God; but by what follows, in the latter part of the next verse, it appears that God's professing people, the Jews, are meant, and most likely the priests at Anathoth. Wherefore are all they happy; easy, quiet, secure, live in peace and plenty: that deal very treacherously? with God and men, in religions and civil affairs. (t) "etiamsi contendam tecum", Cocceius, Gataker. (u) "verum tamen judicia loquar tecum", Pagninus, Montanus, Cocceius, Schmidt.

Verse 2

Thou hast planted them,.... In the land of Canaan, fixed the bounds of their habitation, given them a firm and comfortable settlement; for all the good things, even of the wicked, come from God: yea, they have taken root; as everything that is planted does not; but these did, though it was downwards in the earth, on which their hearts were set, and so were strengthened and established in their worldly circumstances: they grow, yea, they bring forth fruit; but to themselves, not to God; not fruits of righteousness or good works; they grow, not in grace and holiness, but in their worldly substance; and they brought forth fruit, not such as were meet for repentance, but they had great riches, and numerous families; and so the Septuagint and Arabic versions, "they produce children, and bring forth fruit." The Targum is, "they become rich, yea, they possess substance.'' Thou art near in their mouth; they often made use of the name of God, either in swearing by it, or praying to him in an external manner; they called themselves the Lord's people, and boasted of being his priests, and employed in his service; they took his covenant, and the words of his law, into their mouths, and taught them the people, and yet had no sincere regard for these things: and far from their reins; from the affections of their hearts, and the desires of their souls; they had no true love for God, nor fear of him, nor faith in him. The Targum is, "near are the words of thy law in their mouth, and far is thy fear from their reins.''

Verse 3

But thou, O Lord, knowest me,.... The Lord knew him before he was born, Jer 1:5, he knew what he designed him for, and what use he would make of him; and he knew him now, and loved him, and cared for him, as his prophet; he knew his sincerity and faithfulness, and took notice of it, with what integrity he performed his office, and discharged his duty; and he knew that all his enemies said of him were scandal and reproach, lies and calumnies. Thou hast seen me; his inside, his heart, and all in it; for all things are naked and open to the eyes of an omniscient God: and tried mine heart towards thee; he had tried him by various afflictive providences, and his heart was found towards God; the affections and desires of his soul were towards him, and he remained faithful and upright before him, and not like the wicked before mentioned. Pull them out like sheep for the slaughter; either out of the fold, or from a fat pasture; so fat sheep are plucked from the rest, in order to be killed: this shows that their riches, affluence, and plenty, served but to ripen them for ruin and destruction, and were like the fattening of sheep for slaughter; which the prophet, by this imprecation, suggests and foretells would be their case, as a righteous judgment upon them; see Jam 5:5. Prepare them for the day of slaughter; or, "sanctify them" (w); set them apart for it: this, doubtless, refers to the time of Jerusalem's destruction by the Chaldeans. (w) "et sanctifica eos", V. L. Montanus; "segrega", Piscator; "destina", Schmidt; "consecra", Cocceius.

Verse 4

How long shall the land mourn,.... The land of Judea, being desolate, and bringing forth no fruit, through the long drought that had been upon it: and the herbs of every field wither; for want of rain to come upon it: for the wickedness of them that dwell therein? this opens the cause, the reason of this dearth; it was the wickedness of the inhabitants of it: as the whole earth was originally cursed for the sins of men, so particular countries have had the marks of God's displeasure upon them, because of the sins of those that dwell in them. This clause, according to the accents, belongs to what follows, and may be read in connection with the next clause; either thus, "the herbs" of every field wither, I say, "because of the wickedness of the inhabitants of it, which consumes the beasts and the birds" (x); that is, which wickedness is the cause not only of the withering of the grass and herbs, but of the consumption of birds and beasts: or else, by repeating the interrogation in the preceding clause, how long shall the earth mourn, &c.; how long, for the malice of them that dwell in it, are the beasts and the birds consumed (y)? the one having no grass to eat; and the other no fruit to pick, or seeds to live upon; the barrenness being so very great and general. Because they said; the Jews, the inhabitants of the land, the wicked part of them, and which was the greater: he shall not see our last end; either the Prophet Jeremiah, who had foretold it; but they did not believe him, that such would be their end, and that he should live to see it; or such was their atheism and infidelity, that they said God himself should not see it; and so the Septuagint and Arabic versions read, "God shall not see". (x) So Gussetius, Ebr. Comment. p. 564. (y) Thus Schmidt, after Luther.

Verse 5

If thou hast run with the footmen, and they have wearied thee,.... The Targum introduces the words thus, "this is the answer which was made to Jeremiah the prophet, concerning his question; a prophet thou art, like to a man that runs with footmen, and is weary.'' Then how canst thou contend with horses? or with men on horses: the sense is, either as Kimchi gives it, thou art among men like thyself, and thou art not able to find out their secrets and their designs against thee (see Jer 11:18); how shouldest thou know my secrets in the government of the world, as to the prosperity of the wicked, and the afflictions of the righteous? be silent, and do not trouble thyself about these things: or rather, as thou hast had a conflict with the men of Anathoth, and they have been too many for thee; they have grieved and distressed thee, and have made thee weary of my work and service; and thou hast been ready to give out, and declare that thou wilt be no longer concerned therein; what wilt thou do, when thou comest to be exercised with greater and sorer trials, and shalt have to do with the king of Judah and his court, with his princes and nobles, the sanhedrim at Jerusalem, and the priests and inhabitants thereof? The Targum interprets the footmen of Nebuchadnezzar king of Babylon, and of the good things done to him; and the horses of the righteous fathers of the Jews, who run like horses to do good works, and of the much greater good reserved for them; but very improperly: much better might it be applied, as it is by some, to the Moabites, Ammonites, and Edomites, who gave the Jews much trouble; and therefore what would they do with the Chaldean army, consisting of a large cavalry, and which would come upon them like an impetuous stream, and overflow, as the swelling of Jordan, as follows? and if in the land of peace, wherein thou trustedst, they wearied thee; if in his own native country, where he promised himself much peace, safety, and security, he met with that which ruffled and disturbed him: then how wilt thou do in the swelling of Jordan? when it overflowed its bank, Jos 3:15 and may denote the pride and haughtiness of the king and princes of Judea, and of the inhabitants of Jerusalem; and the difficulties that would attend the prophet's discharge of his duty among them; and the same thing is signified by this proverbial expression as the former.

Verse 6

For even thy brethren, and the house of thy father,.... The men of Anathoth; even they have dealt treacherously with thee; by laying schemes, and consulting methods, to take away his life privately; his enemies were those of his own house; which is oftentimes the case of good men, and especially of such that are in public office: yea, they have called a multitude after thee; a multitude of men, which they gathered together, and instigated to call after him in a clamorous and reproachful way: or, they called after thee with a full voice, as the Vulgate Latin (z) version renders it; and which De Dieu approves of; they not only gathered a mob about him, and drew men after him, but they hooted him as he went along, and called aloud after him, giving him the most reproachful names they could think of: believe them not, though they speak fair words to thee; this must be understood of some of them, who did not appear so openly against him, as to call after him, or gather a mob about him; but of such who pretended to be his friends, and to have respect for him, and yet had evil designs against him, and therefore were not to be trusted; their words were not to be believed; their company to be shunned; nor was he safe in their houses; nor was it safe for him to be with them, to eat with them, or converse with them. (z) "illi clamarunt post te plena voce", V. L. Tigurine version, Calvin; "pleno gutture", Piscator, Cosceius.

Verse 7

I have forsaken my house,.... The temple, where the Lord took up his residence, and vouchsafed his presence to his people; this was fulfilled in the first temple, when it was destroyed by the Chaldeans; and more fully in the second, when Christ took his leave of it, Mat 23:38 and when that voice was heard in it, a little before the destruction of Jerusalem, as Josephus (a) relates, "let us go hence.'' So the Targum, "I have forsaken the house of my sanctuary.'' I have left mine heritage: the people whom he had chosen for his inheritance, whom he prized and valued, took care of, and protected as such; see Deu 32:9. I have given the dearly beloved of my soul; whom he heartily loved and delighted in, and who were as dear to him as the apple of his eye: into the hands of her enemies; the Chaldeans. This prophecy represents the thing as if it was already done, because of the certainty of it, and to awaken the Jews out of their lethargy and stupidity; and by the characters which the Lord gives of them it appears what ingratitude they had been guilty of, and that their ruin was owing to themselves and their sins. (a) De Bello Jud. l. 6. c. 5. sect. 3.

Verse 8

Mine heritage is unto me as a lion in the forest,.... Which roars, and terrifies passengers from going that way; and which rends and tears in pieces all it meets with. This expresses the clamours of these people against God and his providences, and their rage, fierceness, and cruelty, against his prophets, sent in his name. It crieth out against me; this is to be understood not of the cry of the oppressed through violence, for this is a cry to God, and not against him; or of idolaters to idols, as Baal's prophets to him, in the time of their service; which senses are mentioned by Kimchi: but either of their charging God with inequality and injustice, in the ways of his providence; or their blaspheming his name, and speaking ill of his ministry Therefore have I hated it; which he showed by leaving his house, forsaking his heritage, and delivering his people into the hands of their enemies; the reason of which was not in himself, but them; the fault was not his, but theirs; this is all to be understood of the change in the dispensation of the divine Providence towards them; otherwise the love of God to his chosen in Christ is unchangeable; it is never turned into hatred, but remains invariably the same, as it did to those, among these people; who belonged to the election of grace; for, as the love before expressed to this people in general only respects external favours and privileges, which they were indulged with above all people; so this hatred of them signifies the taking away of such favours, and leaving them to become a prey to their enemies.

Verse 9

Mine heritage is unto me as a speckled bird,.... Or, "is not mine heritage unto me as a speckled bird?" (b) as a bird of various colours, delightful to look at, as the peacock, so Jerom interprets it here; it was so formerly, but not so now; or as a bird of various colours, and unusual, which other birds get about, look on, hate, and peck at. Some think this refers to the motley party coloured religion the Jews had embraced, consisting of various rites and ceremonies of the Heathens; on which account they thought they looked beautiful and comely, when they were hated and rejected of God for them; but the word signifies rather to be dipped or stained, as with blood, and so denotes a bird of prey that is stained with the blood of others; a fit emblem of the cruelty of the Jews, in shedding the blood of the prophets. Some, because a word near akin to this signifies a finger, render it a "fingered bird" (c); that is, a bird with talons or claws; like fingers, a ravenous bird, and it comes to the same sense as before. But the Septuagint take it, to be not a bird, but a beast, and render it by the hyena; and which Bochart (d) approves of, since the word in the Arabic language signifies such a creature; and Schindler observes, that with the Arabians, is the name of a creature between a wolf and a middling dog, which agrees with the hyena. The word here used, in the Talmudic (e) language signifies a she leopard or panther, so called from its variety of spots; and is the same, as Maimonides says (f), which, in the Arabic language, is called with the Targumists it is used for a kind of serpents or vipers. So the valley of Tzeboim is rendered, in the Targum, the valley of vipers, Sa1 13:18. And it is said (g), the word in the text, "this is from a white drop (or seed), and yet it has three hundred and sixty five kinds of colours, according to the number of the days of a solar year.'' The birds round about are against her; or, "are not the birds round about against her?" the birds of prey? they are; meaning the neighbouring nations, that under Nebuchadnezzar came up against Jerusalem to take and destroy it. Come ye, assemble all ye beasts of the field, come to devour; this is an invitation to the enemies of the people of the Jews, comparable for their fierceness and savageness to the beasts of the field, to come and destroy them; and shows that their destruction was by divine permission, and according to the will of God. Compare with this Rev 19:18. The Targum interprets it of those that kill with the sword; kings of the earth, and their armies. (b) So V. L. Pagninus, Montanus, Calvin, Jarchi, and Kimchi. (c) "avis digtata", Junius & Tremellius, Piscator, Gusetius; "ales unguibus praedita", Cocceius. (d) Hierozoic. par. 1. l. 3. c. 11. col. 830, 838, 839. (e) T. Bab. Bava Kama, fol. 16. 1. (f) In Misn. Bava Kama, c. 1. sect. 4. (g) Bereshit Rabba, sect. 7. fol. 6. 2.

Verse 10

Many pastors have destroyed my vineyard,.... This is a metaphor which is often used of the people of Israel and Judah; see Psa 80:8, the pastors that destroyed them are not their own governors, civil or religious, but Heathen princes, Nebuchadnezzar and his generals. So the Targum paraphrases it, "many kings slay my people;'' so Kimchi and Ben Melech. They have trodden my portion under foot; the people of the Jews, that were his portion, and before called his heritage; whom the Chaldeans subdued, and reduced to extreme servitude and bondage; and were as the dirt under their feet, greatly oppressed and despised. They have made my pleasant portion a desolate wilderness; by pulling down stately edifices, unwalling of towers, and destroying men; so that there were none to manure the fields, to dress the vineyards, and keep gardens and orchards in good case; but all were come to ruin and what before was a delightful paradise was now like an heath or desert.

Verse 11

They have made it desolate,.... Which is repeated to denote the certainty of it; astonishment at it, and that it might be observed: and being desolate it mourneth unto me; not the inhabitants of it for their sins, the cause of this desolation; but the land itself, because of the calamities upon it; it crying to God, in its way, for a restoration to its former beauty and glory. The whole land is made desolate; it was not only the case of Jerusalem, and the parts adjacent, but even of the whole land of Judea: because no man layeth it to heart, took any notice of the judgment threatened, foretold by the prophets; nor repented of their sins, for which they were threatened with such a desolation; nor even were properly affected with the destruction itself; the earth seemed more sensible of it than they were; this expresses the great stupidity of this people.

Verse 12

The spoilers are come upon all high places through the wilderness,.... Of Judea; or which lay between Chaldea and Judea, through which the Chaldean army came; called here the "spoilers", because they spoiled and plundered all places where they came; nor could the high, strong, and fortified places withstand them, or escape their ravage and fury. De Dieu renders it, "upon all the plains in the wilderness"; where was pasture, land for cattle, as Kimchi serves; which were trodden down and spoiled by the soldiers, and made forage of. For the sword of the Lord shall devour from the one end; of the land even the other end of the land; the sword of the Chaldeans is called the sword of the Lord, because it was drawn by his order and appointment, and was succeeded by him to do execution; and the calamity which it brought upon the land reached from one end of it to the other, so general and; extensive it was. No flesh shall have peace; no inhabitant of Judea shall be in safety, but be exposed to the sword, or to captivity.

Verse 13

They have sown wheat, but shall reap thorns,.... Which may be understood literally, the land of Judea being cursed for their sins, and become barren and unfruitful, as the earth originally was for the sin of the first man, Gen 3:19, or rather figuratively, which some interpret of the prophets as Kimchi, sowing the good seed of the word among the Jews; but it did not take place in them, and bring forth fruit; instead thereof thorns sprung up, or evil works were done by them, comparable thereunto; but it seems better to understand it of the people; not, as Jarchi, of their prayers, which were not accepted, because unattended with repentance and good works; but of their schemes, which they thought were prudently laid, in forming an alliance with Egypt, and sending thither for help against the Chaldeans, but all in vain; these proved in the issue like thorns, grievous and vexatious to them. The Septuagint version reads imperatively, "sow ye": and Jarchi makes mention of a copy, in which the word was pointed as to be so read, as in Hos 10:12, and may be understood ironically. The Targum is, "be ye not like those who sow wheat in untilled land, and can gather nothing but thorns.'' They have put themselves to pain, but shall not profit; were at a great deal of pains and trouble to make Egypt their ally, and send thither for assistance, and all to no purpose. Kimchi's father interprets this of their uneasiness and grief, at parting with so much money to the king of Egypt, without having any advantage by it; which is to be preferred to the sense Jarchi gives, of the people crying to God, and grieving because not regarded by him. Some render the words, "they have got an inheritance", as the Vulgate Latin; the land of Canaan, but they will not be able to keep it; it shall no longer be theirs, or any advantage to them. And they shall be ashamed of your revenues; not the prophets of the evil works of the people, but rather the people of their own evil works; and, particularly, of their schemes, counsels, and preparations, to secure themselves against the enemy; of their alliances with other nations, and of vain confidences; the success not answering to the pains and expense they had been at; but these failing and disappointing them, would fill them with shame and confusion. Because of the fierce anger of the Lord; against which there was no standing; this being infinitely more powerful than the Chaldean army, by the means of which it came upon them, and from which no schemes and alliances could protect them.

Verse 14

Thus saith the Lord against all mine evil neighbours,.... Or, "concerning" (h) them; the Egyptians, Philistines, Moabites, Ammonites, Edomites, Tyre, and Sidon; whom the Lord calls his "neighbours", because they were near the land of Canaan, where his people dwelt, to whom he vouchsafed his presence, and where the temple was in which he took up his residence; and his "evil" neighbours, because they often distressed and afflicted his people. That touch the inheritance which I have caused my people Israel to inherit; meaning not only that they bordered on the land of Canaan, and so might be said to touch it, but that they did hurt unto it; in which sense the word touch is used, Psa 105:15, the land of Canaan was an inheritance which was distributed by lot to the children of Israel, who were a people dear unto the Lord, as this shows; and therefore they that touched them, or their inheritance, as to do them any harm, touched the apple of his eye, and which he resented greatly, Zac 2:8. Behold, I will pluck them out of their land; cause them to be carried captive into other lands, or be destroyed in their own; see Jeremiah chapters forty six through forty nine: and pluck out the house of Judah from among them; such of the Jews they had formerly carried captive, or who had fled to them upon the Chaldean invasion; these the Lord would cause to come forth from among them, and return them to their own land. (h) "de omnibus", Junius & Tremellius, Piscator, Cocceius.

Verse 15

And it shall come to pass, after that I have plucked them out,.... Not the Jews only, but more especially their neighbouring nations; after they have been plucked up and carried captive, and been in captivity some time: I will return, and have compassion on them; or, "have compassion on them again" (i); by returning their captivity, as is promised, Jer 48:47, and I will bring them again, every man to his heritage, and every man to his land; this seems to respect the conversion of the Gentiles in the latter day, when the fulness of them shall be brought in; as the latter part of the preceding verse may more especially regard the conversion of the Jews at the same time, when they shall be gathered out of all nations where they are, and return to their own land. (i) "rursus misereat me illorum", Junius & Tremellius; "rursus miserabor ipsorum", Piscator; "denuo miserabor ipsorum", Cocceius.

Verse 16

And it shall come to pass, if they will diligently learn the ways of my people,.... Not their evil ways of sin or superstition, they sometimes stray into; but the ways which God has prescribed to them, and has directed them to walk in, and in which they do walk; and which are to be learned of the Lord, by a diligent attendance with his people on his word and ordinances; see Isa 2:3, to swear by my name, the Lord liveth; that is, to worship and serve the living God, a self-existent Being, who has life in himself, and of himself, and not another; and is the fountain, author, and giver of natural life to all creatures, and spiritual and eternal life to his true worshippers: swearing is here put for the whole of religious worship, as in Deu 6:13, (as they taught my people to swear by Baal;) to worship him, and other idols: then shall they be built in the midst of my people; become part of the spiritual building the church; being laid upon the same foundation of the apostles and prophets, and built up a holy temple; a spiritual house for the Lord to dwell in; partaking of the same privileges and ordinances as the people of God; being fellow heirs, and of the same body, and partakers of the promise in Christ by the Gospel, Eph 2:20, it denotes the settlement and establishment of the Gentiles with the Jews in a Gospel church state. So the Targum, "and they shall be established in the midst of my people.''

Verse 17

But if they will not obey,.... Or "hear" (k); the word of the Lord, and hearken to the ministers of the Gospel, and be subject to the ordinances of it; or as the Targum, "will not receive instruction:'' I will utterly pluck up and destroy that nation, saith the Lord: root it up from being a nation, strip it of all its privileges and enjoyments, and destroy it with an everlasting destruction; see Zac 14:16. (k) "audierint", V. L. Pagninus, Montanus; "audient", Cocceius. Next: Jeremiah Chapter 13

Verse 1

The prophet's displeasure at the prosperity of the wicked. - The enmity experienced by Jeremiah at the hands of his countrymen at Anathoth excites his displeasure at the prosperity of the wicked, who thrive and live with immunity. He therefore beings to expostulate with God, and demands from God's righteousness that they be cut off out of the land (Jer 12:1-4); whereupon the Lord reproves him for this outburst of ill-nature and impatience by telling him that he must patiently endure still worse. - This section, the connection of which with the preceding is unmistakeable, shows by a concrete instance the utter corruptness of the people; and it has been included in the prophecies because it sets before us the greatness of God's long-suffering towards a people ripe for destruction. Jer 12:1 "Righteous art Thou, Jahveh, if I contend with Thee; yet will I plead with Thee in words. Wherefore doth the way of the wicked prosper, are all secure that deal faithlessly? Jer 12:2. Thou hast planted them, yea, they have taken root; grow, yea, bring forth fruit. Near art Thou in their mouth, yet far from their reins. Jer 12:3. But Thou, Jahveh, knowest me, seest me, and triest mine heart toward Thee. Tear them away like sheep to the slaughter, and devote them for a day of slaughter. Jer 12:4. How long is the earth to mourn and the herb of the field to wither? For the wickedness of them that dwell therein, gone are cattle and fowl; for they say: He sees not our end. Jer 12:5. If with the footmen thou didst run and they wearied thee, how couldst thou contend with the horses? and if thou trustest in the land of peace, how wilt thou do in the glory of Jordan? Jer 12:6. For even thy brethren and they father's house, even they are faithless towards thee, yea, they call after thee with full voice. Believe them not, though they speak friendly to thee." The prophet's complaint begins by acknowledging: Thou art righteous, Lord, if I would dispute with Thee, i.e., would accuse Thee of injustice. I could convict Thee of no wrong; Thou wouldst appear righteous and prove Thyself in the right. Psa 51:6; Job 9:2. With אך comes in a limitation: only he will speak pleas of right, maintain a suit with Jahveh, will set before Him something that seems incompatible with God's justice, namely the question: Why the way of the wicked prospers, why they that act faithlessly are in ease and comfort? On this cf. Job 21:7., where Job sets forth at length the contradiction between the prosperity of the wicked and the justice of God's providence. The way of the wicked is the course of their life, their conduct. God has planted them, i.e., has placed them in their circumstances of life; like a tree they have struck root into the ground; they go on, i.e., grow, and bear fruit, i.e., their undertakings succeed, although they have God in their mouth only, not in their heart. Jer 12:3 To show that he has cause for his question, Jeremiah appeals to the omniscience of the Searcher of hearts. God knows him, tries his heart, and therefore knows how it is disposed towards Himself (אתּך belongs to לבּי, and את indicating the relation - here, viz., fidelity - in which the heart stands to God; cf. Sa2 16:17). Thus God knows that in his heart there is no unfaithfulness, and that he maintains to God an attitude altogether other than that of those hypocrites who have God on their lips only; and knows too the enmity which, without having provoked it, he experiences. How then comes it about that with the prophet it goes ill, while with those faithless ones it goes well? God, as the righteous God, must remove this contradiction. And so his request concludes: Tear them out (נתק of the tearing out of roots, Eze 17:9); here Hiph. with the same force (pointing back to the metaphor of their being rooted, Jer 12:2), implying total destruction. Hence also the illustration: as sheep, that are dragged away out of the flock to be slaughtered. Devote them for the day of slaughter, like animals devoted to sacrifice. Jer 12:4 Jer 12:4 gives the motive of his prayer: How long shall the earth suffer from the wickedness of these hypocrites? be visited with drought and dearth for their sins? This question is not to be taken as a complaint that God is punishing without end; Hitz. so takes it, and then proposes to delete it as being out of all connection in sense with Jer 12:3 or Jer 12:5. It is a complaint because of the continuance of God's chastisement, drawn down by the wickedness of the apostates, which are bringing the land to utter ruin. The mourning of the land and the withering of the herb is a consequence of great drought; and the drought is a divine chastisement: cf. Jer 3:3; Jer 5:24., Jer 14:2., etc. But this falls not only on the unfaithful, but upon the godly too, and even the beasts, cattle, and birds suffer from it; and so the innocent along with the guilty. There seems to be injustice in this. To put an end to this injustice, to rescue the innocent from the curse brought by the wickedness of the ungodly, the prophet seeks the destruction of the wicked. ספה, to be swept away. The 3rd pers. fem. sing. with the plural ות-, as in Joe 1:20 and often; cf. Ew. 317, a, Gesen. 146, 3. "They that dwell therein" are inhabitants of the land at large, the ungodly multitude of the people, of whom it is said in the last clause: they say, He will not see our end. The sense of these words is determined by the subject. Many follow the lxx (οὐκ ὄψεται ὁ Θεὸς ὁδοὺς ἡμῶν) and refer the seeing to God. God will not see their end, i.e., will not trouble Himself about it (Schnur., Ros., and others), or will not pay any heed to their future fate, so that they may do all they choose unpunished (Ew.). But to this Graf has justly objected, that ראה, in all the passages that can be cited for this sense of the word, is used only of that which God sees, regards as already present, never of that which is future. "He sees" is to be referred to the prophet. Of him the ungodly say, he shall not see their end, because they intend to put him out of the way (Hitz.); or better, in a less special sense, they ridicule the idea that his prophecies will be fulfilled, and say: He shall not see our end, because his threatenings will not come to pass. Jer 12:5-6 In Jer 12:5 and Jer 12:6 the Lord so answers the prophet's complaint as to reprove his impatience, by intimating that he will have to endure still worse. Both parts of Jer 12:5 are of the nature of proverbs. If even the race with footmen made him weary, how will he be able to compete with horses? תּחרה here and Jer 22:15, a Tiph., Aramaic form for Hiph., arising by the hardening of the ה into ת-cf. Hos 11:3, and Ew. 122, a - rival, vie with. The proverb exhibits the contrast between tasks of smaller and greater difficulty, applied to the prophet's relation to his enemies. What Jeremiah had to suffer from his countrymen at Anathoth was but a trifle compared with the malign assaults that yet awaited him in the discharge of his office. The second comparison conveys the same thought, but with a clearer intimation of the dangers the prophet will undergo. If thou puttest thy trust in a peaceful land, there alone countest on living in peace and safety, how wilt thou bear thyself in the glory of Jordan? The latter phrase does not mean the swelling of Jordan, its high flood, so as that we should with Umbr. and Ew., have here to think of the danger arising from a great and sudden inundation. It is the strip of land along the bank of the Jordan, thickly overgrown with shrubs, trees, and tall reeds, the lower valley, flooded when the river was swollen, where lions had their haunt, as in the reedy thickets of the Euphrates. Cf. v. Schubert, Resie, iii. S. 82; Robins. Bibl. Researches in Palestine, i. 535, and Phys. Geogr. of the Holy Land, p. 147. The "pride of the Jordan" is therefore mentioned in Jer 49:19; Jer 50:44; Zac 11:3, as the haunt of lions, and comes before us here as a region where men's lives were in danger. The point of the comparison is accordingly this: Thy case up till this time is, in spite of the onsets thou hast borne, to be compared to a sojourn in a peaceful land; but thou shalt come into much sorer case, where thou shalt never for a moment be sure of thy life. To illustrate this, he is told in Jer 12:6 that his nearest of kin, and those dwelling under the same roof, will behave unfaithfully towards him. They will cry behind him מלא, plena voce (Jerome; cf. קראוּ מלאוּ, Jer 4:5). They will cry after him, "as one cries when pursuing a thief or murderer" (Gr.). Perfectly apposite is therefore Luther's translation: They set up a hue and cry after thee. These words are not meant to be literally taken, but convey the thought, that even his nearest friends will persecute him as a malefactor. It is therefore a perverse design that seeks to find the distinction between the inhabitants of Anathoth and the brethren and housemates, in a contrast between the priests and the blood-relations. Although Anathoth was a city of the priests, the men of Anathoth need not have been all priests, since these cities were not exclusively occupied by priests. - In this reproof of the prophet there lies not merely the truth that much sorer suffering yet awaits him, but the truth besides, that the people's faithlessness and wickedness towards God and men will yet grow greater, ere the judgment of destruction fall upon Judah; for the divine long-suffering is not yet exhausted, nor has ungodliness yet fairly reached its highest point, so that the final destruction must straightway be carried out. But judgment will not tarry long. This thought is carried on in what follows.

Verse 7

The execution of the judgment on Judah and its enemies. - As to this passage, which falls into two strophes, Jer 12:7-13 and Jer 12:14-17, Hitz., Graf, and others pronounce that it stands in no kind of connection with what immediately precedes. The connection of the two strophes with one another is, however, allowed by these commentators; while Eichh. and Dahler hold Jer 12:14-17 to be a distinct oracle, belonging to the time of Zedekiah, or to the seventh or eighth year of Jehoiakim. These views are bound up with an incorrect conception of the contents of the passage-to which in the first place we must accordingly direct our attention. Jer 12:7 "I have forsaken mine house, cast out mine heritage, given the beloved of my soul into the hand of its enemies. Jer 12:8. Mine heritage is become unto me as a lion in the forest, it hath lifted up its voice against me; therefore have I hated it. Jer 12:9. Is mine heritage to me a speckled vulture, that vultures are round about it? Come, gather all the beasts of the field, bring them to devour! Jer 12:10. Many shepherds have destroyed my vineyard, have trodden down my ground, have made the plot of my pleasure a desolate wilderness. Jer 12:11. They have made it a desolation; it mourneth around me desolate; desolated is the whole land, because none laid it to heart. Jer 12:12. On all the bare-peaked heights in the wilderness are spoilers come; for a sword of Jahveh's devours from one end of the land unto the other: no peace to all flesh. Jer 12:13. They have sown wheat and reaped thorns; they have worn themselves weary and accomplished nothing. So then ye shall be put to shame for your produce, because of the hot anger of Jahve." Jer 12:14. "Thus saith Jahveh against all mine evil neighbours, that touch the heritage which I have given unto my people Israel: Behold, I pluck them out of their land, and the house of Judah will I pluck out of their midst. Jer 12:15. But after I have plucked them out, I will pity them again, and bring them back, each to his heritage, and each into his land. Jer 12:16. And it shall be, if they will learn the ways of my people, to swear by my name: As Jahveh liveth, as they have taught my people to swear by Baal, then they shall be built in the midst of my people. Jer 12:17. But if they hearken not, I will pluck up such a nation, utterly destroying it, saith Jahve." Hitz. and Graf, in opposition to other commentators, will have the strophe, Jer 12:7-13, to be taken not as prophecy, but as a lament on the devastation which Judah, after Jehoiakim's defection from Nebuchadnezzar in the eighth year of his reign, had suffered through the war of spoliation undertaken against insurgent Judah by those neighbouring nations that had maintained their allegiance to Chaldean supremacy, Kg2 24:2. In support of this, Gr. appeals to the use throughout of unconnected perfects, and to the prophecy, Jer 12:14., joined with this description; which, he says, shows that it is something complete, existing, which is described, a state of affairs on which the prophecy is based. For although the prophet, viewing the future with the eyes of a seer as a thing present, often describes it as if it had already taken place, yet, he says, the context easily enables us in such a case to recognise the description as prophetic, which, acc. to Graf, is not the case here. This argument is void of all force. To show that the use of unconnected perfects proves nothing, it is sufficient to note that such perfects are used in Jer 12:6, where Hitz. and Gr. take בּגדוּ and קראוּ as prophetic. So with the perfects in Jer 12:7. The context demands this. For though no particle attaches Jer 12:7 to what precedes, yet, as Graf himself alleges against Hitz., it is shown by the lack of any heading that the fragment (Jer 12:7-13) is "not a special, originally independent oracle;" and just as clearly, that it can by no means be (as Gr. supposes) an appendix, stuck on to the preceding in a purely external and accidental fashion. These assumptions are disproved by the contents of the fragment, which are simply an expansion of the threat of expulsion from their inheritance conveyed to the people already in Jer 11:14-17; an expansion which not merely points back to Jer 11:14-17, but which most aptly attaches itself to the reproof given to the prophet for his complaint that judgment on the ungodly was delayed (Jer 12:1-6); since it discloses to the prophet God's designs in regard to His people, and teaches that the judgment, though it may be delayed, will not be withheld. Jer 12:7-12 contain sayings of God, not of the prophet, who had left his house in Anathoth, as Zwingli and Bugenhagen thought. The perfects are prophetic, i.e., intimate the divine decree already determined on, whose accomplishment is irrevocably fixed, and will certainly by and by take place. "My house" is neither the temple nor the land inhabited by Israel, in support whereof appeal is unjustly made to passages like Hos 8:1-14; Hos 1:1-11; Hos 9:15; Eze 8:12; Eze 9:9; but, as is clearly shown by the parallel "mine heritage," taken in connection with what is said of the heritage in Jer 12:8, and by "the beloved of my soul," Jer 12:7, means the people of Israel, or Judah as the existing representative of the people of God (house = family); see on Hos 8:1. נחלתי = עם נחלה, Deu 4:20, cf. Isa 47:6; Isa 19:25. ידדוּת, object of my soul's love, cf. Jer 11:15. This appellation, too, cannot apply to the land, but to the people of Israel - Jer 12:8 contains the reason why Jahveh gives up His people for a prey. It has behaved to God like a lion, i.e., has opposed Him fiercely like a furious beast. Therefore He must withdraw His love. To give with the voice = to lift up the voice, as in Psa 46:7; Psa 68:34. "Hate" is a stronger expression for the withdrawal of love, shown by delivering Israel into the hand of its enemies, as in Mal 1:3. There is no reason for taking שׂנאתי as inchoative (Hitz., I learned to hate it). The "hating" is explained fully in the following verses. In Jer 12:9 the meaning of העיט צבוּע is disputed. In all other places where it occurs עיט means a bird of prey, cf. Isa 46:11, or collective, birds of prey, Gen 15:11; Isa 18:6. צבוּע, in the Rabbinical Heb. the hyaena, like the Arabic s[abu'un or s[ab'un. So the lxx have rendered it; and so, too, many recent comm., e.g., Gesen. in thes. But with this the asyndeton by way of connection with עיט does not well consist: is a bird of prey, a hyaena, mine heritage? On this ground Boch. (Hieroz. ii. p. 176, ed. Ros.) sought to make good the claim of עיט to mean "beast of prey," but without proving his case. Nor is there in biblical Heb. any sure case for צבוּע in the meaning of hyaena; and the Rabbinical usage would appear to be founded on this interpretation of the word in the passage before us. צבע, Arab. s[aba'a, means dip, hence dye; and so צבע, Jdg 5:30, is dyed materials, in plur. parti-coloured clothes. To this meaning Jerome, Syr., and Targ. have adhered in the present case; Jerome gives avis discolor, whence Luther's der sprincklight Vogel; Chr. B. Mich., avis colorata. So, and rightly, Hitz., Ew., Graf, Ng. The prophet alludes to the well-known fact of natural history, that "whenever a strange-looking bird is seen amongst the others, whether it be an owl of the night amidst the birds of day, or a bird of gay, variegated plumage amidst those of duskier hue, the others pursue the unfamiliar intruder with loud cries and unite in attacking it." Hitz., with reference to Tacit. Ann. vi. 28, Sueton. Caes. 81, and Plin. Hist. N. x. 19. The question is the expression of amazement, and is assertory. לי is dat. ethic., intimating sympathetic participation (Ng.), and not to be changed, with Gr., into כּי. The next clause is also a question: are birds of prey round about it (mine heritage), sc. to plunder it? This, too, is meant to convey affirmation. With it is connected the summons to the beasts of prey to gather round Judah to devour it. The words here come from Isa 56:9. The beasts are emblem for enemies. התיוּ is not first mode or perfect (Hitz.), but imperat., contracted from האתיוּ, as in Isa 21:14. The same thought is, in Jer 12:10, carried on under a figure that is more directly expressive of the matter in hand. The perfects in Jer 12:10-12 are once more prophetic. The shepherds who (along with their flocks, of course) destroy the vineyard of the Lord are the kings of the heathen, Nebuchadnezzar and the kings subject to him, with their warriors. The "destroying" is expanded in a manner consistent with the figure; and here we must not fail to note the cumulation of the words and the climax thus produced. They tread down the plot of ground, turn the precious plot into a howling wilderness. With "plot of my pleasure" cf. 'ארץ חמדּה, Jer 3:19. In Jer 12:11 the emblematical shepherds are brought forward in the more direct form of enemy. שׂמהּ, he (the enemy, "they" impersonal) has changed it (the plot of ground) into desolation. It mourneth עלי, round about me, desolated. Spoilers are come on all the bare-topped hills of the desert. מרבּר is the name for such parts of the country as were suited only for rearing and pasturing cattle, like the so-called wilderness of Judah to the west of the Dead Sea. A sword of the Lord's (i.e., the war sent by Jahveh, cf. Jer 25:29; Jer 6:25) devours the whole land from end to end; cf. Jer 25:33. "All flesh" is limited by the context to all flesh in the land of Judah. בּשׂר in the sense of Gen 6:12, sinful mankind; here: the whole sinful population of Judah. For them there is no שׁלום, welfare or peace. Jer 12:13 They reap the contrary of what they have sowed. The words: wheat they have sown, thorns they reap, are manifestly of the nature of a saw or proverb; certainly not merely with the force of meliora exspectaverant et venerunt pessima (Jerome); for sowing corresponds not to hoping or expecting, but to doing and undertaking. Their labour brings them the reverse of what they aimed at or sought to attain. To understand the words directly of the failure of the crop, as Ven., Ros., Hitz., Graf, Ng. prefer to do, is fair neither to text nor context. To reap thorns is not = to have a bad harvest by reason of drought, blight, or the ravaging of enemies. The seed: wheat, the noblest grain, produces thorns, the very opposite of available fruit. And the context, too, excludes the thought of agriculture and "literal harvesting." The thought that the crop turned out a failure would be a very lame termination to a description of how the whole land was ravaged from end to end by the sword of the Lord. The verse forms a conclusion which sums up the threatening of Jer 12:7-12, to the effect that the people's sinful ongoings will bring them sore suffering, instead of the good fortune they hoped for. נחלוּ, they have worn themselves out, exhausted their strength, and secured no profit. Thus shall ye be put to shame for your produce, ignominiously disappointed in your hopes for the issue of your labour. Jer 12:14-17 The spoilers of the Lord's heritage are also to be carried off out of their land; but after they, like Judah, have been punished, the Lord will have pity on them, and will bring them back one and all into their own land. And if the heathen, who now seduce the people of God to idolatry, learn the ways of God's people and be converted to the Lord, they shall receive citizenship amongst God's people and be built up amongst them; but if they will not do so, they shall be extirpated. Thus will the Lord manifest Himself before the whole earth as righteous judge, and through judgment secure the weal not only of Israel, but of the heathen peoples too. By this discovery of His world-plan the Lord makes so complete a reply to the prophet's murmuring concerning the prosperity of the ungodly (Jer 12:1-6), that from it may clearly be seen the justice of God's government on earth. Viewed thus, both strophes of the passage before us (Jer 12:7-17) connect themselves singularly well with Jer 12:1-6. Jer 12:14-15 The evil neighbours that lay hands on Jahve's heritage are the neighbouring heathen nations, the Edomites, Moabites, Ammonites, Philistines, and Syrians. It does not, however, follow that this threatening has special reference to the event related in Kg2 24:2, and that it belongs to the time of Jehoiakim. These nations were always endeavouring to assault Israel, and made use of every opportunity that seemed favourable for waging war against them and subjugating them; and not for the first time during the reign of Nebuchadnezzar, at which time it was indeed that they suffered the punishment here pronounced, of being carried away into exile. The neighbours are brought up here simply as representatives of the heathen nations, and what is said of them is true for all the heathen. The transition to the first person in שׁכני is like that in Jer 14:15. Jahveh is possessor of the land of Israel, and so the adjoining peoples are His neighbours. נגע ב, to touch as an enemy, to attack, cf. Zac 2:12. I pluck the house of Judah out of their midst, i.e., the midst of the evil neighbours. This is understood by most commentators of the carrying of Judah into captivity, since נתשׁ cannot be taken in two different senses in the two corresponding clauses. For this word used of deportation, cf. Kg1 14:15. "Them," Jer 12:15, refers to the heathen peoples. After they have been carried forth of their land and have received their punishment, the Lord will again have compassion upon them, and will bring back each to its inheritance, its land. Here the restoration of Judah, the people of God, is assumed as a thing of course (cf. Jer 12:16 and Jer 32:37, Jer 32:44; Jer 33:26). Jer 12:16 If then the heathen learn the ways of the people of God. What we are to understand by this is clear from the following infinitive clause: to swear in the name of Jahveh, viz., if they adopt the worship of Jahveh (for swearing is mentioned as one of the principal utterances of a religious confession). If they do so, then shall they be built in the midst of God's people, i.e., incorporated with it, and along with it favoured and blessed. Jer 12:17 But they who hearken not, namely, to the invitation to take Jahveh as the true God, these shall be utterly destroyed. נתושׁ ואבּד, so to pluck them out that they may perish. The promise is Messianic, cf. Jer 16:19; Isa 56:6., Mic 4:1-4, etc., inasmuch as it points to the end of God's way with all nations.

Verse 1

The prophet doubts not but it would be of use to others to know what had passed between God and his soul, what temptations he had been assaulted with and how he had got over them; and therefore he here tells us, I. What liberty he humbly took, and was graciously allowed him, to reason with God concerning his judgments, Jer 12:1. He is about to plead with God, not to quarrel with him, or find fault with his proceedings, but to enquire into the meaning of them, that he might more and more see reason to be satisfied in them, and might have wherewith to answer both his own and others' objections against them. The works of the Lord, and the reasons of them, are sought out even of those that have pleasure therein. Psa 111:2. We may not strive with our Maker, but we may reason with him. The prophet lays down a truth of unquestionable certainty, which he resolves to abide by in managing this argument: Righteous art thou, O Lord! when I plead with thee. Thus he arms himself against the temptation wherewith he was assaulted, to envy the prosperity of the wicked, before he entered into a parley with it. Note, When we are most in the dark concerning the meaning of God's dispensations we must still resolve to keep up right thoughts of God, and must be confident of this, that he never did, nor ever will do, the least wrong to any of his creatures; even when his judgments are unsearchable as a great deep, and altogether unaccountable, yet his righteousness is as conspicuous and immovable as the great mountains, Psa 36:6. Though sometimes clouds and darkness are round about him, yet justice and judgment are always the habitation of his throne, Psa 97:2. When we find it hard to understand particular providences we must have recourse to general truths as our first principles, and abide by them; however dark the providence may be, the Lord is righteous; see Psa 73:1. And we must acknowledge it to him, as the prophet here, even when we plead with him, as those that have no thoughts of contending but of learning, being fully assured that he will be justified when he speaks. Note, However we may see cause for our own information to plead with God, yet it becomes us to own that, whatever he says or does, he is in the right. II. What it was in the dispensations of divine Providence that he stumbled at and that he thought would bear a debate. It was that which has been a temptation to many wise and good men, and such a one as they have with difficulty got over. They see the designs and projects of wicked people successful: The way of the wicked prospers; they compass their malicious designs and gain their point. They see their affairs and concerns in a good posture: They are happy, happy as the world can make them, though they deal treacherously, very treacherously, both with God and man. Hypocrites are chiefly meant (as appears, Jer 12:2), who dissemble in their good professions, and depart from their good beginnings and good promises, and in both they deal treacherously, very treacherously. It has been said that men cannot expect to prosper who are unjust and dishonest in their dealings; but these deal treacherously, and yet they are happy. The prophet shows (Jer 12:2) both their prosperity and their abuse of their prosperity. 1. God had been very indulgent to them and they were got beforehand in the world: "They are planted in a good land, a land flowing with milk and honey, and thou hast planted them! nay, thou didst cast out the heathen to plant them," Psa 44:2, Psa 80:8. Many a tree is planted that yet never grows nor comes to any thing; but they have taken root; their prosperity seems to be confirmed and settled. They take root in the earth, for there they fix themselves, and thence they draw the sap of all their satisfaction. Many trees however take root which yet never come on; but these grow, yea they bring forth fruit; their families are built up, they live high, and spend at a great rate; and all this was owing to the benignity of the divine Providence, which smiled upon them, Psa 73:7. 2. Thus God had favoured them, though they had dealt treacherously with him: Thou art near in their mouth and far from their reins. This was no uncharitable censure, for he spoke by the Spirit of prophecy, without which it is not safe to charge men with hypocrisy whose appearances are plausible. Observe, (1.) Thought they cared not for thinking of God, nor had any sincere affection to him, yet they could easily persuade themselves to speak of him frequently and with an air of seriousness. Piety from the teeth outward is no difficult thing. Many speak the language of Israel that are not Israelites indeed. (2.) Though they had on all occasions the name of God ready in their mouth, and accustomed themselves to those forms of speech that savoured of piety, yet they could not persuade themselves to keep up the fear of God in their hearts. The form of godliness should engage us to keep up the power of it; but with them it did not do so. III. What comfort he had in appealing to God concerning his own integrity (Jer 12:3): But thou, O Lord! knowest me. Probably the wicked men he complains of were forward to reproach and censure him (Jer 18:18), in reference to which this was his comfort, that God was a witness of his integrity. God knew he was not such a one as they were (who had God near in their mouths, but far from their reins), nor such a one as they took him to be, and represented him, a deceiver and a false prophet; those that thus abused him did not know him, Co1 2:8. "But thou, O Lord! knowest me, though they think me not worth their notice." 1. Observe what the matter is concerning which he appeals to God: Thou knowest my heart towards thee. Note, We are as our hearts are, and our hearts are good or bad according as they are, or are not, towards God; and this is that therefore concerning which we should examine ourselves, that we may approve ourselves to God. 2. The cognizance to which he appeals: "Thou knowest me better than I know myself, not by hearsay or report, for thou hast seen me, not with a transient glance, but thou hast tried my heart." God's knowledge of us is as clear and exact and certain as if he had made the most strict scrutiny. Note, The God with whom we have to do perfectly knows how our hearts are towards him. He knows both the guile of the hypocrite and the sincerity of the upright. IV. He prays that God would turn his hand against these wicked people, and not suffer them to prosper always, though they had prospered long: "Let some judgment come to pull them out of this fat pasture as sheep for the slaughter, that it may appear their long prosperity was but like the feeding of lambs in a large place, to prepare them for the day of slaughter," Hos 4:16. God suffered them to prosper that by their pride and luxury they might fill up the measure of their iniquity and so be ripened for destruction; and therefore he thinks it a piece of necessary justice that they should fall into mischief themselves, because they had done so much mischief to others, that they should be pulled out of their land, because they had brought ruin upon the land, and the longer they continued in it the more hurt they did, as the plagues of their generation (Jer 12:4): "How long shall the land mourn. (as it does under the judgments of God inflicted upon it) for the wickedness of those that dwell therein? Lord, shall those prosper themselves that ruin all about them?" 1. See here what the judgment was which the land was now groaning under: The herbs of every field wither (the grass is burnt up and all the products of the earth fail), and then it follows of course, the beasts are consumed, and the birds, Kg1 18:5. This was the effect of a long drought, or want of rain, which happened, as it should seem, at the latter end of Josiah's reign and the beginning of Jehoiakim's; it is mentioned Jer 3:3, Jer 8:13, Jer 9:10, Jer 9:12, and more fully afterwards, ch. 14. If they would have been brought to repentance by this less judgment, the greater would have been prevented. Now why was it that this fruitful land was turned into barrenness, but for the wickedness of those that dwelt therein? Psa 107:34. Therefore the prophet prays that these wicked people might die for their own sin, and that the whole nation might not suffer for it. 2. See here what was the language of their wickedness: They said, He shall not see our last end, either, (1.) God himself shall not. Atheism is the root of hypocrisy. God is far from their reins, though near in their mouth, because they say, How doth God know? Psa 73:11; Job 22:13. He knows not what way we take nor what it will end in. Or, (2.) Jeremiah shall not see our last end; whatever he pretends, when he asks us what shall be in the end hereof he cannot himself foresee it. They look upon him as a false prophet. Or, "whatever it is, he shall not live to see it, for we will be the death of him," Jer 11:21. Note, [1.] Men's setting their latter end at a great distance, or looking upon it as uncertain, is at the bottom of all their wickedness, Lam 1:9. [2.] The whole creation groans under the burden of the sin of man, Rom 8:22. It is for this that the earth mourns (so it may be read); cursed is the ground for thy sake. V. He acquaints us with the answer God gave to those complaints of his, Jer 12:5, Jer 12:6. We often find the prophets admonished, whose business it was to admonish others, as Isa 8:11. Ministers have lessons to learn as well as lessons to teach, and must themselves hear God's voice and preach to themselves. Jeremiah complained much of the wickedness of the men of Anathoth, and that, notwithstanding that, they prospered. Now, this seems to be an answer to that complaint. 1. It is allowed that he had cause to complain (Jer 12:6): "Thy brethren, the priests of Anathoth, who are of the house of thy father, who ought to have protected thee and pretended to do so, even they have dealt treacherously with thee, have been false to thee, and, under colour of friendship, have designedly done thee all the mischief they could; they have called a multitude after thee, raised the mob upon thee, to whom they have endeavoured, by all arts possible, to render thee despicable or odious, while at the same time they pretended that they had no design to persecute thee nor to deprive thee of thy liberty. They are indeed such as thou canst not believe, though they speak fair words to thee. They seem to be thy friends, but are really thy enemies." Note, God's faithful servants must not think it at all strange if their foes be those of their own house (Mat 10:36), and if those they expect kindness from prove such as they can put no confidence in, Mic 7:5. 2. Yet he is told that he carried the matter too far. (1.) He laid the unkindness of his countrymen too much to heart. They wearied him, because it was in a land of peace wherein he trusted, Jer 12:5. It was very grievous to him to be thus hated and abused by his own kindred. He was disturbed in his mind by it; his spirit was sunk and overwhelmed with it, so that he was in great agitation and distress about it. Nay, he was discouraged in his work by it, began to be weary of prophesying, and to think of giving it up. (2.) He did not consider that this was but the beginning of his sorrow, and that he had sorer trials yet before him; and, whereas he should endeavour by a patient bearing of this trouble to prepare himself for greater, by his uneasiness under this he did but unfit himself for what further lay before him: If thou hast run with the footmen and they have wearied thee, and run thee quite out of breath, then how wilt thou contend with horses? If the injuries done him by the men of Anathoth made such an impression upon him, what would he do when the princes and chief priests at Jerusalem should set upon him with their power, as they did afterwards? Jer 20:2; Jer 32:2. If he was so soon tired in a land of peace, where there was little noise or peril, what would he do in the swellings of Jordan, when that overflows all its banks and frightens even lions out of their thickets? Jer 49:19. Note, [1.] While we are in this world we must expect troubles, and difficulties. Our life is a race, a warfare; we are in danger of being run down. [2.] God's usual method being to begin with smaller trials, it is our wisdom to expect greater than any we have yet met with. We may be called out to contend with horsemen, and the sons of Anak may perhaps be reserved for the last encounter. [3.] It highly concerns us to prepare for such trials and to consider what we should do in them. How shall we preserve our integrity and peace when we come to the swellings of Jordan? [4.] In order to our preparation for further and greater trials, we are concerned to approve ourselves well in present smaller trials, to keep up our spirits, keep hold of the promise, keep in our way, with our eye upon the prize, so run that we may obtain it. Some good interpreters understand this as spoken to the people, who were very secure and fearless of the threatened judgments. If they have been so humbled and impoverished by smaller calamities, so wasted by the Assyrians, - if the Ammonites and Moabites, who were their brethren, and with whom they were in league, proved false to them (as undoubtedly they would), - then how would they be able to deal with such a powerful adversary as the Chaldeans would be? How would they bear up their head against that invasion which should come like the swelling of Jordan?

Verse 7

The people of the Jews are here marked for ruin. I. God is here brought in falling out with them and leaving them desolate; and they could never have been undone if they had not provoked God to desert them. It is a terrible word that God here says (Jer 12:7): I have forsaken my house - the temple, which had been his palace; they had polluted it, and so forced him out of it: I have left my heritage, and will look after it no more. His people that he has taken such delight in, and care of, are now thrown out of his protection. They had been the dearly beloved of his soul, precious in his sight and honorable above any people, which is mentioned to aggravate their sin in returning him hatred for his love and their misery in throwing themselves out of the favour of one that had such a kindness for them, and to justify God in his dealings with them. He sought not occasion against them, but, if they would have conducted themselves with any tolerable propriety, he would have made the best of them, for they were the beloved of his soul; but they had conducted themselves so that they had provoked him to give them into the hand of their enemies, to leave them unguarded, an easy prey to those that bore them ill-will. But what was the quarrel God had with a people that had been so long dear to him? Why, truly, they had degenerated. 1. They had become like beasts of prey, which nobody loves, but every body avoids and gets as far off from as he can (Jer 12:8): My heritage is unto me as a lion in the forest. Their sins cry to heaven for vengeance as loud as a lion roars. Nay, they cry out against God in the threatenings and slaughter which they breathe against his prophets that speak to them in his name; and what is said and done against them God takes as said and done against himself. They blaspheme his name, oppose his authority, and bid defiance to his justice, and so cry out against him as a lion in the forest. Those that were the sheep of God's pasture had become barbarous and ravenous, and as ungovernable as lions in the forest; therefore he hated them; for what delight could the God of love take in a people that had now become as roaring lions and raging beasts, fit to be taken and shot at, as a vexation and torment to all about them? 2. They had become like birds of prey, and therefore also unworthy a place in God's house, where neither beasts nor birds of prey were admitted to be offered in sacrifice (Jer 12:9): My heritage is unto me as a bird with talons (so some read it, and so the margin); they are continually pulling and pecking at one another; they have by their unnatural contentions made their country a cock-pit. Or as a speckled bird, dyed, or sprinkled, or bedewed with the blood of her prey. The shedding of innocent blood was Jerusalem's measure-filling sin, and hastened their ruin, not only as it provoked their neighbours likewise; for those that have their hand against every man shall have every man's hand against them (Gen 16:12), and so it follows here: The birds round about are against her. Some make her a speckled, pied, or motley bird, upon the account of their mixing the superstitious customs and usages of the heathen with divine institutions in the worship of God; they were fond of a party-coloured religion, and thought it made them fine, when really it made them odious. God's turtle-dove is no speckled bird. II. The enemies are here brought in falling upon them and laying them desolate. And some think it is upon this account that they are compared to a speckled bird, because fowls usually make a noise about a bird of an odd unusual colour. God's people are, among the children of this world, as men wondered at, as a speckled bird; but this people had by their own folly made themselves so; and the beasts and birds are called and commissioned to prey upon them. Let all the birds round be against her, for God has forsaken her, and with them let all the beasts of the field come to devour. Those that have made a prey of others shall themselves be preyed upon. It did not lessen the sin of the nations, but very much increased the misery of Judah and Jerusalem, that the desolation brought upon them was by order from heaven. The birds and beasts are perhaps called to feast upon the bodies of the slain, as in St. John's vision, Rev 19:17, Rev 19:18. The utter desolation of the land by the Chaldean army is here spoken of as a thing done, so sure, so near, was it. God speaks of it as a thing which he had appointed to be done, and yet which he had no pleasure in, any more than in the death of other sinners. 1. See with what a tender affection he speaks of this land, notwithstanding the sinfulness of it, in remembrance of his covenant, and the tribute of honour and glory he had formerly had from it: It is my vineyard, my portion, my pleasant portion, Jer 12:10. Note, God has a kindness and concern for his church, though there be much amiss in it; and his correcting it will every way consist with his complacency in it. 2. See with what a tender compassion he speaks of the desolations of this land: Many pastors (the Chaldean generals that made themselves masters of the country and ate it up with their armies as easily as the Arabian shepherds with their flocks eat up the fruits of a piece of ground that lies common) have destroyed my vineyard, without any consideration had either of the value of it or of my interest in it; they have with the greatest insolence and indignation trodden it under foot, and that which was a pleasant land they have made a desolate wilderness. The destruction was universal: The whole land is made desolate, Jer 12:11. It is made so by the sword of war: The spoilers, the Chaldean soldiers, have come through the plain upon all high places; they have made themselves masters of all the natural fastnesses and artificial fortresses, Jer 12:12. The sword devours from one end of the land to the other; all places lie exposed, and the numerous army of the invaders disperse themselves into every corner of that fruitful country, so that no flesh shall have peace, none shall be exempt from the calamity nor be able to enjoy any tranquillity. When all flesh have corrupted their way, no flesh shall have peace; those only have peace that walk after the Spirit. 3. See whence all this misery comes. (1.) It comes from the displeasure of God. It is the sword of the Lord that devours, Jer 12:12. While God's people keep close to him the sword of their protectors and deliverers is the sword of the Lord, witness that of Gideon; but when they have forsaken him, so that he has become their enemy and fights against them, then the sword of their invaders and destroyers becomes the sword of the Lord; witness this of the Chaldeans. It is because of the fierce anger of the Lord (Jer 12:13); it was this that kindled this fire among them and made their enemies so furious. And who may stand before him when he is angry? (2.) It is their sin that has made God their enemy, particularly their incorrigibleness under former rebukes (Jer 12:11): The land mourns unto me; the country that lies desolate does, as it were, pour out its complaint before God and humble itself under his hand; but the inhabitants are so senseless and stupid that none of them lays it to heart; they do not mourn to God, but are unaffected with his displeasure, while the very ground they go upon shames them. Note, When God's hand is lifted up, and men will not see, it shall be laid on, and they shall be made to feel, Isa 26:11. 4. See how unable they should be to guard against it (Jer 12:13): "They have sown wheat, that is, they have taken a great deal of pains for their own security and promised themselves great matters from their endeavors, but it is all in vain; they shall reap thorns, that is, that which shall prove very grievous and vexatious to them. Instead of helping themselves, they shall but make themselves more uneasy. They have put themselves to pain, both with their labour and with their expectations, but it shall not profit; they shall not prevail to extricate themselves out of the difficulties into which they have plunged themselves. They shall be ashamed of your revenues, ashamed that they have depended so much upon their preparations for war and particularly upon their ability to bear the charges of it." Money constitutes the sinews of war; they thought they had enough of that, but shall be ashamed of it; for their silver and gold shall not profit them in the day of the Lord's anger.

Verse 14

The prophets sometimes, in God's name, delivered messages both of judgment and mercy to the nations that bordered on the land of Israel: but here is a message to all those in general who had in their turns been one way or other injurious to God's people, had either oppressed them or triumphed in their being oppressed. Observe, I. What the quarrel was that God had with them. They were his evil neighbours (Jer 12:14), evil neighbours to his church, and what they did against it he took as done against himself, and therefore called them his evil neighbours, that should have been neighbourly to Israel, but were quite otherwise. Note, It is often the lot of good people to live among bad neighbours, that are unkind and provoking to them; and it is bad indeed when they are all so. These evil neighbours were the Moabites, Ammonites Syrians, Edomites, Egyptians, that had been evil neighbours to Israel in helping to debauch them and draw them from God (therefore God calls them his evil neighbours), and now they helped to make them desolate, and joined with the Chaldeans against them. It is just with God to make those the instruments of trouble to us whom we have made instruments of sin. That which God lays to their charge is: They have meddled with the inheritance which I have caused my people Israel to inherit; they unjustly seized that which was none of their own: nay, they sacrilegiously turned that to their own use which was given to God's peculiar people. He that said, Touch not my anointed, said also, "Touch not their inheritance; it is at your peril if you do." Not only the persons but the estates of God's people are under his protection. II. What course he would take with them. 1. He would break the power they had got over his people, and force them to make restitution: I will pluck out the house of Judah from among them. This would be a great favour to God's people, who had either been taken captive by them, or, when they fled to them for shelter, had been detained and made prisoners; but it would be a great mortification to their enemies, who would be like a lion disappointed of his prey. The house of Judah either cannot or will not make any bold struggles towards their own liberty; but God will with a gracious violence pluck them out, will by his Spirit compel them to come out and by his power compel their task-masters to let them go, as he plucked Israel out of Egypt. 2. He would bring upon them the same calamities that they had been instrumental to bring upon his people: I will pluck them out of their land. Judgment began at the house of God, but it did not end there. Nebuchadnezzar, when he had wasted the land of Israel, turned his hand against their evil neighbours and was a scourge to them. III. What mercy God had in store for such of them as would join themselves to him and become his people, Jer 12:15, Jer 12:16. They had drawn in God's backsliding people to join with them in the service of idols. If now they would be drawn by a returning people to join with them in the service of the true and living God, they should not only have their enmity to the people of God forgiven them, but the distance which they had been kept at before should be removed, and they should be received to stand upon the same level with the Israel of God. This had its accomplishment in part when, after the return out of captivity, many of the people of the lands that had been evil neighbours to Israel became Jews; and it was to have its accomplishment in the conversion of the Gentiles to the faith of Christ. Let not Israel, though injured by them, be implacable towards them, for God is not: After that I have plucked them out, in justice for their sins and in jealousy for the honour of Israel, I will return, will change my way, and have compassion on them. Though, being heathen, they can lay no claim to the mercies of the covenant, yet they shall have benefit by the compassions of the Creator, who will notwithstanding look upon them as the work of his hands. Note, God's controversies with his creatures, though they cannot be disputed, may be accommodated. Those who (as these) have been not only strangers, but enemies in their minds by wicked works, may be reconciled, Col 1:21. Observe here, 1. What were the terms on which God would show favour to them. It is always provided that they will diligently learn the ways of my people, that is, in general, the ways that they walk in when they conduct themselves as my people (not the crooked ways into which they have turned aside), the ways which my people are directed to take. Note, (1.) There are good ways that are peculiarly the ways of God's people, which however they may differ in the choice of their paths, they are all agreed to walk in. The ways of holiness and heavenly-mindedness, of love and peaceableness, the ways of prayer and sabbath-sanctification, and diligent attendance on instituted ordinances - these, and the like, are the ways of God's people. (2.) Those that would have their lot with God's people, and their last end like theirs, must learn their ways and walk in them, must observe the rule they walk by and conform to that rule they walk by and conform to that rule and go forth by those footsteps. By an intimate conversation with God's people they must learn to do as they do. (3.) It is impossible to learn the ways of God's people as they should be learnt, without a great deal of care and pains. We must diligently observe these ways and diligently obliges ourselves to walk in them, must look diligently (Heb 12:15), and work diligently, Luk 13:24. In particular, they must learn to give honour to God's name by making all their solemn appeals to him. They must learn to say, The Lord liveth (to own him, to adore him, and to abide by his judgment), as they taught my people to swear by Baal. It was bad enough that they did themselves swear by Baal, worse that they taught God's own people, who had been better taught; and yet, if they will at length reform, they shall be accepted. observe, [1.] We must not despair of the conversion of the worst; no, not of those who have been instrumental to pervert and debauch others; even they may be brought to repentance, and, if they be, shall find mercy. [2.] Those whom we have been industrious to draw to that which is evil, when God opens their eyes and ours, we should be as industrious to follow in that which is good. It will be a holy revenge upon ourselves to become pupils to those in the way of duty to whom we have been tutors in the was of sin. [3.] The conversion of the deceived may prove a happy occasion of the conversion even of the deceivers. Thus those who fall together into the ditch are sometimes plucked together out of it. 2. What should be the tokens and fruits of this favour when they return to God and God to them. (1.) They shall be restored to and re-established in their own land (Jer 12:15): I will bring them again every man to his heritage. The same hand that plucked them up shall plant them again. (2.) They shall become entitled to the spiritual privileges of God's Israel: "If they will be towardly, and learn the ways of my people, will conform to the rules and confine themselves to the restraints of my family, then shall they be built in the midst of my people. They shall not only be brought among them, to have a name and a place in the house of the Lord, where there was a court for the Gentiles, but they shall be built among them; they shall unite with them; the former enmities shall be slain; they shall be both edified and settled among them." See Isa 56:5-7. Note, Those that diligently learn the ways of God's people shall enjoy the privileges and comforts of his people. IV. What should become of those that were still wedded to their own evil ways, yea, though many of those about them turned to the Lord (Jer 12:17): If there will not obey, if any of them continue to stand it out, I will utterly pluck up and destroy that nation, that family, that particular person, saith the Lord. Those that will not be ruled by the grace of God shall be ruined by the justice of God. And, if disobedient nations shall be destroyed, much more disobedient churches from whom better things are expected.

Verse 1

12:1-4 Jeremiah wondered why a just God did not immediately punish the wicked. Jeremiah could not stand the continued wickedness, yet he also grieved for the terrible human suffering that he saw coming (10:19-25).

12:1 Jeremiah affirmed the Lord’s justice when dealing with him in the past. However, since he was obedient, he could not understand why his life was being threatened. By contrast, those who were wicked and evil seemed to be prosperous and happy.

Verse 2

12:2 Jeremiah was irked that the Lord allowed evil people to become established and enjoy prosperity and happiness.

Verse 3

12:3 Although Jeremiah’s words seem self-righteous, he was submissive to the Lord’s personal searching of his heart. Jeremiah was also angry enough to demand that his enemies suffer the fate they had intended for him. He hoped they would be butchered or slaughtered like helpless sheep. Jeremiah did not seem to desire their forgiveness or their return to the Lord.

Verse 4

12:4 Jeremiah expressed feelings of helplessness; the Lord’s decree of desolation for the land seemed excessive. Jeremiah did recognize the evil of the people’s sneering claim that the Lord could not see the future (cp. Isa 46:10).

Verse 5

12:5-13 The Lord rebuked his messenger and responded to his question with questions of his own.

12:5 Jeremiah’s racing against mere men was the conflict he experienced with his family and friends. It could not be compared to the race against horses that would take place when the foreign army arrived. The coming war would be as severe as finding one’s way through the thickets near the Jordan.

Verse 6

12:6 Jeremiah’s family was a microcosm of Judah; they would plot . . . against Jeremiah behind his back (11:9) while speaking pleasantly to his face. They wanted to convince him that the Lord would not let the Babylonians harm the people of Judah and Jerusalem, and they hoped to stop him from bringing shame on the family (cp. Mark 3:21).

Verse 7

12:7-13 God called the people of Judah his special possession, his dearest ones, his chosen people, and his vineyard. However, they had become hostile to him, so they had to be surrendered to their enemies. Perhaps the most severe justice they could face was for the Lord to step back and let the people suffer the consequences of their evil ways.

Verse 9

12:9 The people of Judah would become prey to huge flocks of speckled vultures. The people would soon be corpses that wild animals would pick . . . clean.

Verse 10

12:10-13 The corrupt rulers of Judah had already desolated the land by leading the people into sin (e.g., 2 Kgs 16:8-19; 21:16; 23:33-35); the invading army would simply complete the task.

12:10 A vineyard is a frequent metaphor for God’s people (e.g., Isa 5:1-10; Matt 21:33-45; John 15:1-8).

Verse 11

12:11 Sorrow gripped the Lord as he saw the empty wasteland. He had ordered the invasion according to the terms of the Sinai covenant, but the act gave him no satisfaction. Sadly, no one other than God even cared.

Verse 12

12:12 The invading armies were the sword that the Lord sent to destroy the land.

Verse 13

12:13 The Lord found no joy in seeing his people’s crops eaten by invaders, who left only thorns. However, the apostasy of the people of Judah merited the fierce anger of the Lord (cp. Ezek 16:36-39), resulting in shame.

Verse 14

12:14-17 The Lord explained an important aspect of Jeremiah’s commission (see 1:10).

12:14 No evil nations would receive protection from God’s punishment, not even those nations that God used to punish Judah. He would uproot them. • The Lord would also uproot Judah, but this is a positive reference to deliverance from exile.

Verse 15

12:15 I will . . . have compassion on all of them: Even other nations, as wicked as they were, could be restored after experiencing disaster.

Verse 16

12:16 To experience God’s compassion (12:15), the people of other nations needed to convert from idolatry and learn the ways of God’s people. This conversion would require a public submission to the terms of the Sinai covenant that included the words, as surely as the Lord lives. In addition, they would need to reject any oaths made in the name of Baal, by which they had persuaded Israelites to worship foreign idols.

Verse 17

12:17 If these nations refused to obey the Lord, they would be uprooted and destroyed (1:10). • I, the Lord, have spoken: This statement gave God’s declaration the force of a divine decree.