JEREMIAH – CHAPTER 12

A PROPHETIC COMPLAINT & GOD’S ANSWER

Vs. 1-6: PERPLEXED BY PROSPERING WICKEDNESS

1. Though Jeremiah recognizes God as both “just” and irrefutable, he also views Him as willing to “reason” with His people, (vs. 1; comp. Jer 11:20; Psa 129:4; Job 13:3; Job 13:14; Isa 1:18).

2. The question of WHY the wicked prosper is an age-old one that never receives a direct answer in the Scriptures, (Jer 5:27-28; comp. Job 21:7; Hab 1:2-4; Mal 2:17; Mal 3:14-15; Psalms 37; Psalms 49; Psalms 73).

a. The Lord has “planted them”; nor is their prosperity accidental, (vs. 2a; Psa 1:3; Isa 40:24; Jer 11:17; Jer 45:4; Eze 17:510).

Divine sustenance is, obviously, involved, (vs. 2b; Mat 5:45; Luk 6:35).

c. Though they use God’s name, and insist on His blessing and protection, their hypocritical hearts are far from Him, (vs. 2c; Jer 3:10; comp. Isa 29:13; Mat 5:18; Eze 33:31; Tit 1:16).

3. Compared to the fidelity of Jeremiah, their wickedness is appalling! (vs. 3-4; comp. Psa 139:1-4; Psa 7:9; Psa 11:5).

a. They ought to be punished instead of being permitted to prosper! (vs. 3c; Jer 17:18; Jer 18:21-23).

b. Because of their wickedness the land is in mourning – the grass of the field withering; birds and beast are swept away, (vs. 4a; Jer 9:10; Jer 23:10; comp. Joe 1:10-17; Hos 4:1-3; Jer 4:25; Hab 3:17-19).

c. And the wicked boast that Jeremiah will not live to see his prediction of judgment upon them fulfilled, (vs. 4b; comp. Eze 7:1-4).

d. The perplexity is almost driving the deeply-sensitive prophet to despair!

4. The Lord replies with a gentle rebuke: Jeremiah has not yet faced anything to COMPARE with the trials that await him! (vs. 5-6).

a. If he has been worn out while running with footmen, how can he possibly compete with horses? (comp. Jer 26:8; Jer 36:26; Jer 38:4-6).

b. If in his home territory, and on level ground, he has not learned to lay hold on such divine grace as will enable him to stand; how can he be triumphant in the dense, lion-infested thickets of the Jordan? (vs. 5; comp. Jer 49:19; Jer 50:44; Jos 3:15).

c. “Cheer up, Jeremiah! The worse Is yet to come!” By adversity the faith of the righteous is tested, strengthened and made manifest, (Rom 8:37-39; 1Pe 1:6-9).

d. In a word of caution, the Lord warns Jeremiah against being deceived by his own family; they are pictured as calling together a multitude to pursue him as a fugitive who must be captured and restrained – though they speak words of kindness, bitterness and hatred are in their hearts, (vs. 6; 9:4-5; comp. Gen 37:4-11).

Fuente: Garner-Howes Baptist Commentary

The minds of the faithful, we know, have often been greatly tried and even shaken, on seeing all things happening successfully and prosperously to the despisers of God. We find this complaint expressed at large in Psa 73:0. The Prophet there confesses that he had well — nigh fallen, as he had been treading in a slippery place; he saw that God favored the wicked; at least, from the appearance of things, he could form no other judgment, but that they were loved and cherished by God. We know also that the ungodly become thus hardened, according to what is related of Dionysius, who said that God favored the sacrilegious; for he had sailed in safety after having plundered temples, and committed robberies in many places; thus he laughed to scorn the forbearance of God. And hence Solomon says, That when all things are in a state of confusion in the world, men’s minds are led to despise God, as they think that all things happen on the earth by chance, and that God has no care for mankind. (Ecc 9:0) But with regard to the faithful, as I have already said, when they see the ungodly proceeding in all wickedness and evil deeds with impunity, and claiming the world to themselves, while God is, as it were, conniving at them, their minds cannot be otherwise than grievously distressed. And this is the view which interpreters take of this passage; that is, that he was disturbed with the prosperous condition of the wicked, and expostulated with God, as Habakkuk seems to have done at the beginning of the first chapter; but he appears to me to have something higher in view.

We have said elsewhere, that when the Prophets saw that they spent their labor in vain on the deaf and the intractable, they turned their addresses to God as in despair. I hence doubt not but that it was a sign of indignation when the Prophet addressed God, having as it were given up men, inasmuch as he saw that he spoke to the deaf without any benefit. Here then he rouses the minds of the people, that they might know at length that he could not convince them that they were doomed to ruin by God. For when Jeremiah spoke to them, all his threatenlugs were scorned and laughed at; hence he now addresses God himself, as though he had said, that he would have nothing more to do with them, as he had labored wholly in vain. This then seems to have been the object of the Prophet.

But lest the ungodly should have an occasion for calumniating, he intended so to regulate his discourse as to give them no ground for cavining. Hence he makes this preface, — that God is, or would be just, though he contended with him This order ought to be carefully observed; for when we give way in the least to our passions, we are immediately carried away, and we cannot restrain ourselves within proper limits and continue in a right course. As soon then as those thoughts, which may draw us away frc, in the fear of God, and lessen the reverence due to him, creep in, we ought to fortify our minds and to set up mounds, lest the devil should draw us on farther than we wish to go. For instance, when any one in the present day sees things in disorder in the world, he begins to reason thus freely with himself, “What does this mean? How is it that God suffers licentiousness to prevail so long? Why is it thathe thus conceals himself?” As soon then as these thoughts creep in, if we possess the true principle of religion, we shall try to restrain these wanderings, and to bring ourselves to the right way; but this will be no easy matter; for as soon as we pass over the boundaries, there is no restraint, no limitation. Hence the Prophet wisely begins by saying, Thou art just, though I contend with thee It is not only for the sake of others he speaks thus, but also to restrain in time his own feelings and not to allow himself more than what is right. We must still remember what I have said, — that the Prophet here directs his words to God, in order that the Jews might know that they were left as it were without hope, and were unworthy that he should spend any more labor on them.

He says, And yet I will speak judgments with thee; that is, I will dispute according to the limits of what is right and just. Some indeed take judgments for punishments, as though the Prophet wished the people to be punished; but of this I do not approve, for it is a strained view. To speak judgments, means nothing else than to discuss a point in law, to plead according to law, as it is commonly said. By saying, “I will legally contend,” he does not throw off the restraint which he has before put on himself, but asks it as a matter of indulgence to set before God what might seem just and right to all. ‘David, or the Prophet who was the author of that psalm which we have already quoted, (Psa 73:0) even when he expressed his own feelings and ingenuously confessed his own infirmity, yet made a preface similar to what is found here. But he there speaks as it were abruptly, “Yet thou art just;” he uses the same word אך , ak, as Jeremiah does; but here it is put in the last clause, and there at the beginning of the sentence, “Yet good is God to Israel, even to those who are upright in heart.” The Prophet no doubt was agitated and distracted in various ways, but he afterwards restrained himself. But it was otherwise with Jeremiah; for he does not confess here that he was tried, as almost all the faithful are wont to be; but as I have already said, he advisedly, and by the guidance of the Holy Spirit, addressed his words to God; for he intended to rouse the Jews, that they might understand that they were rejected, and rejected as unworthy of having their salvation cared for any longer.

By saying then, Yet will I plead with thee, he doubtless intended to touch the Jews to the quick, as they were so extremely stupid. “Behold,” he says, “I will yet contend with God, whether he will forgive you?” We now see the real meaning of the Prophet; for the Jews in vain brought forward their own prosperity as a proof that God was propitious to them; for this was nothing else than to abuse his forbearance. Jeremiah intended in short to shew, that though God might pass by them for a time, yet the wicked ought not on this account to flatter themselves, for his indulgence is no proof of his love; but, on the contrary, as we shall see, a heavier vengeance is accumulated, when the ungodly increasingly harden themselves while God is treating them with indulgence. This then is the reason why the Prophet says, that he would plead with God; he had regard more to men than to God. He yet does not set up the judgments of men against the absolute power of God, as the sophists under the Papacy do, who ascribe such absolute power to God as perverts all judgment and all order; this is nothing less than sacrilege.

Now the Prophet does not call God to an account, as though there was no rule by which he regulated his works and governed the world. But by judgments he means, as I have said, what God had declared in his law; for it is written,

“

Cursed is every one who continueth not,” etc., (Deu 27:26; Gal 3:10)

Now then as the Jews were transgressors of the law, nay, as they ceased not to provoke God to wrath by their vices, they ought surely, according to the ordinary course of justice, to have been immediately destroyed. Hence the Prophet says here, I will plead with thee; that is, “Hadst thou dealt with this people as they deserved, they must have been often reduced to nothing.” At the same time he had no doubt, as we have said, respecting the rectitude of the divine judgment; only he had regard to those men who flattered themselves, and securely indulged themselves in their vices, because God diid not immediately execute those punishments with which he threatens the transgressors of his law. (52)

Hence he says, How long shall the way of the wicked prosper? for secure are all they who by transgression transgress; that is, who are not only tainted with small vices, but who are extremely wicked. They then who openly rejected all religion and all care for righteousness, how was it that they were secure and that their way prospered? We now then more clearly understand what I have stated, — that the Prophet turned his words to God, that he might more effectually rouse the stupid, so that they might know that they were in a manner summoned by this expostulation before the celestial tribunal. It now follows, —

(52) “Emboldened,” says Blayney, “as it should seem, by the success of his prayers against the men of Anathoth, the Prophet ventures freely, though with professions of confidence in the divine justice, to expostulate with God concerning the prosperity of wicked men in general, whose punishment he solicits, attesting the mischiefs that were continually brought on the land by their unrestrained wickedness.”

I would render the verse thus, —

Righteous art thou, Jehovah; Though I should dispute with thee; Yet of judgments will I speak to thee, — How is it.? the way of the wicked, it prospers; Secure are all the dissemblers of dissimulation.

Perhaps the fourth line might be rendered thus, —

Why; the way of the wicked, it prospers.

The order of the words will not admit it to be rendered otherwise. Blayney renders the last line as follows: —

At ease are all they who deal very perfidiously.

The last words literally are, “all the cloakers of cloaking,” or, “all the coverers of covering.” But according to the secondary meaning of the word בגד the phrase would be, “all the dissemblers of dissimulation.” The version of the Septuagint is, “all who prevaricate prevarications.” What is meant evidently is, that they were hypocrites, and that by hypocrisy they covered their hypocrisy, — a true and a striking representation. — Ed

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXEGETICAL NOTES.1. Chronology of the chapter. See on chap. 11, Bleeks theory; for which there is a weight of argument. All commentators agree to connect Jer. 12:1-6 with the conclusion of the previous chapter. The following Jer. 12:7-17, fall into two strophes, 713, and 1417. Hitzig and Graf regard Jer. 12:7-13 as a lament over Judahs devastation consequent upon Jehoiakims defection from Nebuchadnezzar in the eighth year of his reign. And Eichborn, Dahler, and others hold section 1417 to be a distinct oracle, belonging to the time of Zedekiah, or to the seventh or eighth year of Jehoiakim (cf. Keil). The evil neighbours mentioned in Jer. 12:14 are taken by many to be hordes of Syrians, Moabites, Ammonites, Idumeans, and Philistines, by which the land was overrun, and who, in their alliance to Chaldean supremacy, undertook a war of spoliation against insurgent Judah in eighth year of Jehoiakim. Dr. Payne Smith and Keil preserve the chronological unity of the entire chapter, and contend that Jer. 12:7-17 contain Jehovahs answer to Jeremiahs complaint, 16. 2. Cotemporary Scriptures. 3. National Affaire. 4. Cotemporary History: as in notes on chap. 11. See above, on evil neighbours.

5. Geographical References.Jer. 12:5. Swelling of Jordan: lit. the pride of Jordan. Ewald, Umbreit, and A.V. interpret it as the rise and overflow of the river; but Keil, Payne Smith, and Hend. as the luxuriant thickets along its banks. The river did overflow its lower banks in April and May, and fill the Ghor valley: this resulted from the melting of the winters snow on Hermon and Lebanon. The expression is not inappropriate to such an inundation (cf. Job. 38:11); but, as nothing is known of dangerous overflows of the river, the comparison of the text, implying serious peril, is void of force or significance. On the other hand, taking the reference to the marshy banks, overgrown with shrubs, trees, and reeds, which were the natural haunts of lions, the comparison is most striking. Just as in the reedy thickets of the Euphrates lions hid themselves, so in the rank vegetation which abounded on the banks of Jordan, especially between the Sea of Tiberias and the Lake Merom, affording shelter for wild boars, tigers, bears, and lions. Maundrell says the banks are in some parts so wooded that the traveller cannot see the river at all until he has fought his way through the tangled and lofty growths. How would the prophet do in the wooded haunts of wild beasts! Jer. 12:14. Evil neighbours: in 2Ki. 24:2, are mentioned the Syrians, Moabites, and Ammonites; and in Psalms 137 the Edomites also. The Idumeans and Philistines likewise joined themselves to the Chaldean power; and all these nations, being in the vicinity of the Jews, made use of their opportunity for molesting Judah.

6. Natural History.Jer. 12:9. Speckled bird: the interpretation of is disputed. Gesenius and the LXX. render it hyna; thus a ravenous beast, the hyna. But always elsewhere means bird of prey (cf. Isa. 46:11; Isa. 18:6, &c.). The word as an adjective is naturally derived from , to tinge or dye. By this parti-coloured or speckled bird is probably meant a vulture. It is a familiar fact in natural history that birds, and especially birds of prey, will unite in attacking an intruder whose appearance is distinctive and peculiar. But birds of prey are not known thus to attack hynas. Jer. 12:12. High places through the wilderness (see notes on chap. Jer. 3:2), i.e., the bare-topped hills of the desert. , 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 (Keil).

7. Literary Criticisms.Jer. 12:1. Let me talk with Thee of judgments: rather, Yet will I speak with Thee on a matter of right.(Speakers Com.). Wherefore are all they happy that deal very treacherously! Rather, secure, tranquil, at ease; who deal faithlessly (Keil); practise knavery (Lange); prevaricate prevarications (Septuagint)which is truer to the Heb. . Jer. 12:3. Pull them out like sheep. , to tear, pull away with violence: although, in Jdg. 20:32, the gentler significance of to draw or lead is given. Properly the word implies force and violence. Jer. 12:4. He shall not see our last end; the LXX. refer the seeing to God, thus: ; and Rosen., Ewald, and others interpret the meaning as, God will pay no heed to our fate, so that we may act as we choose unpunished! Graf refers he shall not see to Jeremiah; because they (the wicked, Jer. 12:1) intended to destroy him (Hitzig); or because his threatenings against us will not come to pass (Kail). Henderson takes the word as impersonal, and renders them, no one shall see our end; i.e., it shall not be realised, we shall not be destroyed. Jer. 12:5. Contend with horses: from the root , to burn; Hith., to be eager, be hot. The Vulgate has given contend. Jer. 12:6. They have called a multitude after thee: (here rendered multitude) has been given as in a troop, in a mass, with a full voice: the last is most correct (as in Jer. 4:5; see notes); loudly, lustily, vehemently: as being an adverb. After thee: i.e., behind thee. The sentence suggests that they would follow the prophet with a clamorous hue and cry. Jer. 12:9. Come to devour: i.e., Cause them to come, bring them. Jer. 12:11. They have made it desolate: the Heb. word is impersonal: One has set it for a desolation; or set it is an utter desolation. Jer. 12:14. That touch the inheritance: , to touch an enemy, to attack (cf. Zec. 2:12). I will pluck them out, and pluck out the house of Judah: a promise of two removals; the heathen from the land of Canaan, and the Jews from the land of the heathen.

HOMILIES ON SECTIONS OF CHAPTER 12

Section

Jer. 12:1-6.

Complaint that treachery prospers; admonitory warnings given.

Section

Jer. 12:7-13.

Gods faithless people abandoned to desolation.

Section

Jer. 12:14-17.

Penalty for oppressors, mercy for penitents.

Jer. 12:1-6. COMPLAINT THAT TREACHERY PROSPERS; ADMONITORY WARNINGS GIVEN

Affairs seemed to Jeremiah all discordant with Gods righteousness: he must plead with Him respecting them. He speaks to God humbly yet honestly about the difficulty he finds in interpreting Gods ways with men; letting the treacherous prosper, allowing the godly to suffer. Learn how to go boldly to the throne of grace: take all burdens, and open all our thoughts fully to God: casting all our cares upon Him.

I. A bewildered soul making complaint of wrong. For it seemed wrong to the prophet. 1. Impiety enjoyed every luxury and advantage: the wicked prosper; the treacherous are happy or at ease (Jer. 12:1). 2. God Himself appeared to favour them. That was the blinding mystery: Thou hast planted them; and they continue to grow and bring forth fruit (Jer. 12:2), as if God would allow nothing to harm them. It would have been different had there been no God to execute justice and judgment in the earth. 3. Hypocrisy was employed as a disguise. God was near in their mouth, but far from their reins; yet surely the All-seeing One could detect the blasphemous fraud; He would not be deceived, and reward this religious pretence with prosperity as if it were sincere! 4. Godliness seemed left unvindicated. Jeremiah could not attempt to exalt his own loyalty to God and love of truth against this prevalent hypocrisy; yet Thou, O Lord, knowest me, &c. (Jer. 12:3.) Nevertheless, while God appeared to favour the wicked, he, His servant, was left to suffer! 5. Indignation against transgressors utters itself. Pull them out like sheep, &c. (Jer. 12:3): the prophets incensed soul rises into impatience, he adventures to appeal to Jehovah as to what should be done to them. This seems daring, but observe that: 6. Holy patriotism impelled his remonstrance with God. How long shall the land mourn? &c. (Jer. 12:4): the wickedness of these men was working havoc and ruin on his loved country; and while they revelled in iniquity they arrogated to themselves safetyHe shall not see our last end (see Literary Criticism on words). All this vexed his righteous soul.

II. A wearied sufferer admonished of heavier trials. No word of comfort or explanation from God in return to this complaint: only prophecy of greater ills. It indicates: 1. That evil must be allowed to reach maturity ere God will interpose. These men would go on from iniquity unto iniquity. They may enjoy immunity for awhile, but their measure is being filled up. Malignity against Gods prophet was reaching more and more to the very heart of the nation (Jer. 12:6); then no word from God through him would receive the faintest regard; not a willing listener would be left: God held back the vindication of His prophet, and His own righteousness, till the last hour of hope had been abused.

2. Gods witnesses must not expect immunity from hardships. Fidelity entails hostility. In every calling it is so. The more virulent the evil around, the more fidelity is needed, yet the more will the faithful have to endure. Jeremiahs trials would enlarge (Jer. 12:5), for the peoples wickedness was becoming more daring (Jer. 12:6). We must expect the penalties of godliness, must not shrink from ordeals. Endure hardness as good soldiers of Jesus Christ.

3. Darker days are foretold so that preparation may be sought. That is the lesson of Jer. 12:5. The evils from which you suffer, and of which you now complain, will grow more appalling: how wilt thou do? Is there in you a timid heart, a shrinking from the stern experiences incident to your holy work? More need of grasping God firmly, trusting Him implicitly, leaving all issues with Him, and drawing from Him strength to be made perfect in your weakness. We may boldly say, The Lord is my helper, I will not fear what man shall do unto me.

Jer. 12:7-13. GODS FAITHLESS PEOPLE ABANDONED TO DESOLATION

Note here, that Jeremiah had complained to God of having suffered from the hostility of his people and even his own family: now, in turn, Jehovah tells His prophet that the nation had turned upon Him with an appalling malignity, as a lion roaring against Him (Jer. 12:8). God had suffered more griefs and wrongs from His people than had Jeremiah. The enmity showed by his house (Jer. 12:6) to Jeremiah was only a symbol of the enmity of Gods house (Jer. 12:7) to Him. The sore penalty is, I have given over the dearly beloved of my soul to her enemies.

I. The downfall of the nation was occasioned by no want of love on Gods part for Judah. He may cherish a people still, may love the world, may yearn towards the sinner, and yet Gods love may not avail to shield the wicked from the consequences of guilt. Right cannot abdicate even to Love.

II. The abandonment of Judah to her foes was necessitated by her having become herself Gods foe. Though He loved her, she set herself against Him as a roaring lion (Jer. 12:8). One whom God loves may therefore unite with Gods enemies: 1. In the attitude of defiance; 2. In the experience of Gods displeasure (Jer. 12:8).

III. The penalties of Divine abandonment are utterly desolating. As Gods favour is life, so is His hatred death: Jerusalems punishment must be severe as if inflicted by one who held her in abhorrence. 1. Having ranked herself with Gods foes, she is given over to her enemies (Jer. 12:7; Jer. 12:9). 2. Having repudiated Gods minister (Jeremiah), alien pastors are called upon the sacred land (Jer. 12:10). 3. Desolation without pity (Jer. 12:11), and devastation without restraint (Jer. 12:12), would ensue. 5. The fierce anger of the Lord would reduce the people to dismay and shame: their crops a failure; their defences against a siege, which had cost them pain to contrive, would prove profitless; and their revenues in which they relied would purchase them no protection from the devouring sword of the Lord.

Jer. 12:14-17. PENALTY FOR OPPRESSORS, MERCY FOR PENITENTS

The spoilers of the Lords 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 Gods people and be converted to the Lord, they shall receive citizenship amongst Gods 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.Keil.

Here is a message of mercy blended with judgment to the nations bordering upon the land of Judah, who had been, or would be, injurious to the peace of Gods people. Obs.

I. To touch with unhallowed hand the heritage of Gods people is criminal (Jer. 12:14). 1. The godly are often closely pressed by ungodly neighbours. 2. God permits those whom we copy in wrong-doing to become our oppressors. 3. Yet He watches jealously over the possessions as well as the persons of His people. 4. And will hold them guilty of sacrilege who touch Israels inheritance. 5. Their oppression shall return in kind upon themselves: I will pluck them out of their land.

II. The compassion of Jehovah embraces peoples outside of His covenant (Jer. 12:15). God has uncovenanted mercies to bestow, even on such as (1) had wronged His peoplecompare Saul of Tarsus; (2) had incurred Israels hate, as these evil neighbours did: yet God is not implacable even to the enemies of His people (Col. 1:21). 1. Gods judgments are ever tempered and followed by compassion. 2. His graciousness to wrong-doers designs to restore to them all which their sinfulness forfeited. 3. The godly should cherish a comprehensive charity as wide as Gods compassion.

III. Preparation for the experience of Divine mercy is essential. 1. God discriminates and selects the objects of His compassion: not extended to all regardless of their state and conduct. 2. The sinner must make earnest efforts if he would avert judgment and inherit the mercy (Jer. 12:16). 3. With what sacred favours God crowns the life that allies itself to Him: though not of Israel, united to Israel, built in the midst of My people. 4. But the rebellious shall receive judgment without alleviation (Jer. 12:17). True equally for nations, families, individuals: grace is offered; abuse it, and only severity can ensue.

HOMILIES AND COMMENTS ON VERSES OF CHAPTER 12

Jer. 12:1. Theme: GODS RIGHTEOUSNESS: ITS BAFFLING ANOMALIES.

This is the objection which unbelievers urge against Providence in all ages, and the difficulty which the godly often feel. Since the Mosaic covenant recognised the administrations of righteousness in this life, many Old Testament saints stumbled before the mysteries (cf. Job. 12:6; Job. 21:7; Psa. 37:1; Psa. 37:35; Psa. 73:3; Mal. 3:15).

I. The broad operations of Divine righteousness trustfully acknowledged. Righteous art Thou, O Lord. A firm conviction of the rectitude of Gods character; ergo, of His proceedings, despite anomalies. It is well that we get on to this broad rock when perplexities, like riotous waves around, make us afraid, and the spray blinds our eyes. When hard thoughts of Gods providence trouble us, rise up to this wide truthHe is righteous. To concentrate our thoughts on a narrow line of vision may mislead us: look over the ages, the course of human history, the laws which assert themselves in mans experience, the Divine rule over the world, the vindication of His righteousness on Calvary, the witness of a righteous God in every conscience; and this broad view compels the acknowledgment.

II. The particular administrations of Divine righteousness anxiously questioned. Wherefore doth the way of the wicked prosper, &c. The worldly comfort and success of these Anathoth conspirators seemed to confute Gods righteousness. (See on Section of chapters, supra.) It is a common grievance to live and experience that the ungodly are prosperous and the godly are unfortunate (Cramer). A difficulty to many wise and good men; they see the designs and projects of wicked people successful, their affairs and concerns prosper. Hypocrites are chiefly meant (as appears, Jer. 12:2), who dissemble in their good professions (Henry). These dealt treacherously not only with Gods servant, but with Jehovah Himself. Yet they were prosperous and happy. E.g., Dionysius is reported to have said that God favoured the sacrilegious; for he had sailed in safety after having plundered temples and perpetrated robberies. Wrong-doers seem in their lifetime to receive their good things. Sin looks the grand success.

III. A fuller acquaintance with the secrets of Gods righteousness solemnly entreated. He would plead with God and talk with Him of judgments; i.e., reason the case, inquire into the causes why the wicked are allowed to succeed, or ask for a clearer vision of the hidden workings of Gods providence, to see the end of the Lord. We have faulty sight; our gaze is clouded, partial, dim; we have limited sight; our eye does not travel far enough; we cannot see afar off along the years; we look at the near, at the present moment. Watch, wait: God is working out of our sight; His plans take in a longer time than our impatience reckons.

Can we conceive anything more humane and gracious than our dear Lord? We know beforehand that we are wrong; we do not doubt that He does all well, yet it oppresses us. Straight to our Lord, the eternal and living God, with all our ill-humour, doubt, care, scruples! Pour out your heart before Him.Zinzendorf.

God allows our expostulations, indeed, welcomes us to such pleading; and the soul who talks with God of the perplexities and difficulties which beset him, will find that light is sown for the righteous, and that

God is His own interpreter,
And He will make it plain.

Jer. 12:3. Theme: A RIGHTEOUS SOUL PLEADING WITH THE RIGHTEOUS GOD

I. Value of conscious integrity. It enables the soul to go before the Lord unabashed, boldly, with filial trust, assured of acceptance.

II. Appeal to Divine omniscience. The pure in heart shrink not from the searching light of Gods eye. A joy to the sincere that the All-seeing knows his whole life and inmost thoughts.

III. Consolations of holy innocence. It flings off slander, is a shield from conspirators, sustains the soul in persecution, and gives inward comfort amid surrounding strife.

IV. Indignation against malevolent wrong-doers. They seemed to hinder and refute Gods providential righteousness, and to cast discredit upon His wise and beneficent rule. Let them reap what they have sown, and thus witness to Gods antipathy towards sin and His friendship towards innocence. A sufferer at the hands of sinners can lawfully entertain such feelings; yet the Gospel attitude towards persecutors isPray for (not against) them that despitefully use you, and leave God in His own way to vindicate His righteous providence, and show His approval of His loyal servants.

Jer. 12:4. Theme: DISASTERS CONSEQUENT UPON SIN.

The land mourned, indicating general misery; probably a drought (see Jer. 14:2, &c.). The cause of this was wickedness, i.e., wrong-doing, oppression, rapine, violation of the rights of property and sanctities of home; criminal doings which carried dismay and sorrow everywhere. The wicked were in great power.

I. What miseries sinners inflict on society. They can make a whole land mourn. Think of the devastations wrought by habitual intemperance, reckless speculations in commerce, circulation of obscene literature, profanation of religion, virulent assaults on faith, allurements of the young to evil courses of life, &c. Homes are invaded with evils worse than bereavement; society is infested with moral plagues which destroy virtue and honour and reciprocal faith; churches are robbed of the hopeful seekers after God. Sinners are cruel destroyers; they ruin not themselves alone.

II. What outrages sinners commit against Divine law. Wickedness interrupts the beneficent action of the ordained laws of Heaven. Personal happiness and social prosperity are the natural issues of Gods laws. Wickedness outrages those laws, works against them, breaks down the banks of flowing, fertilising rivers, and lets in a destructive inundation. Jeremiah recognised that this wickedness was an offence to God, as being a defiance of His kindly laws, as well as an outrage on society. Nations and societies and individuals secure their weal by respecting the right and obeying the will of God. Miseriesas now in Judahs experiencefollow upon the violation of Gods laws, which are ordained for human good.

III. What delusions sinners practise upon themselves. They said. He shall not see our last end (comp. Lit. Crit. on words). 1. God will not see, &c.: that affirms the theory that Jehovah does not notice and punish human sin. 2. Jeremiah will not see, &c.: the prophets threatenings are vapid and untrue; punishment will not follow upon our wickedness. 3. No one shall see (impersonal): our safety is in no wise imperilled by our sins; mans conduct does not affect God, provokes no retributive Providence, nor influences human experience and destiny, so we need not be apprehensive of ill. And thus, in every age, self-beguiled sinners say, Peace, peace, whereas sudden destruction cometh upon them.

Note, that there is a last end to the career of wickedness.

Jer. 12:5. Theme: THE BACKWARD GLANCE OF SORROW, AND THE FORWARD GLANCE OF FEAR. If those hast run with the footmen and they wearied thee, how canst thou contend with horses? and if in land of peace, &c., how in swellings of Jordan?

A contrast instituted between a state of comparative quiet and peace and one of great commotion and trouble; and from the remembrance of the prophets weariness amid auspicious circumstances, the inquiry arises as to results likely to follow when all is adverse and perilous. Applies to all who have found themselves weak in lesser trials, yet before whom rises the prospect of greater.

I. Sad recollections.

A review of the past with its humbling memories. 1. Weariness was experienced when conflicting difficulties were insignificant. Merely running with footmen, with whom our own strength and perseverance might forsooth be matched. 2. Weariness was felt when external circumstances were favourable. In the land of peace they wearied thee. Amid even lifes comforts experienced vexation of spirit. Even in youth fainted and grew weary, and young men utterly fell.

II. Anxious forebodings.

A glance at the future with painful misgivings. 1. Trials would be more overwhelming with circumstances less propitious. Horses; swellings of Jordan. Larger and more ominous. When storms lower, afflictions come, friends are gone, age upon us, death lays hand upon our heart, eternity looms before our gaze, with God and judgment-seat.How will thou do?

2. This severer ordeal may come at a time when least expected. As came the inroads of the Chaldean army: cavalry horses, the swelling, or pride, perhaps the lions of Jordan. Heavy troubles, dreadful losses, desolating bereavements, the event of deathwho can anticipate them?

III. Refuge desirable.

The need of a Helper suggested by the prospect. For the prophet would be unequal to the emergency. He would want God, His presence, succour, and hiding. So shall we, or how shall we do? Seek Him as

1. A Refuge suited to every emergency; whether contending with horses, or in the swellings of Jordan.

2. A Refuge accessible in every extremity.

Having Him, we can say: I am persuaded that neither death nor life, &c., can separate me from the love of God which is in Christ Jesus our Lord.

Theme: THE SWELLINGS OF JORDAN.

Jeremiah had become impatient with his troubles. God says to him: If you cannot stand these small trials and persecutions, what are you going to do when the greater come? In a very practical way, ask

I. If it is such a difficult thing to get along without the religion of Jesus Christ when things are comparatively smooth, what shall we do amid the overpowering misfortunes and disasters of life that may come upon us?

If troubles, slow as footmen, surpass us, what do when they take the feet of horses? If now submerged with sorrows because we have not the religion of Jesus to comfort us, what do we when stand in death? A sad thing to see men, all unhelped by God, going out to fight the giants of trouble, no promise of mercy to soothe the soul, no rock of refuge in which to hide. How compete when the swift coursers of trouble come up for the race?
We have all yielded to temptation; been surprised afterwards that so small an inducement could have decoyed us from the right. But, if overthrown by small sins through lack of the religion of Jesus, how can we stand up against great ones?

II. The great tides of eternity will rise about us, and amid the swellings of Jordan we must all quit this life.

Our natural courage will not hold out then. The first dash of Jordans waves will swamp all natural resources for ever. We feel how sad it is for a man to attempt this life without religion; but how will he feel when the shadows of the last hour gather about his pillow? If the religion of Christ is so important for us amid lifes troubles and temptations, and in the hour of death, how much more important in the great eternity! You will want Christ. When the world is going away from your grasp, and all the lights that shine about you are going out, and friends around you can do you no good, and you feel your feet slipping from beneath you,then you will want Jesus to stand close by you, and hold you up amid the swellings of Jordan.De Witt Talmage.

Theme: THE CHRISTIANS TRIUMPH

One who had fought many battles, and seldom, if ever, lost any, was asked to what he attributed his remarkable success. He replied, I owe it, under God, to this, that I made it a rule never to despise an enemy. To what warfare is this so applicable as to the Christians? Those conflicts were best maintained which we counted most hazardous. Estimate your foes: If run with footmen and wearied, how contend with horses? The difficulty implied by this proverb appears in this

I. That man is less a match for Satan now than when Satan, at their first encounter, proved himself more than a match for man.

Defeated in Eden, where can man now hope for success? Overcome in our state of innocence, what triumph can we effect in our state of guilt? None apart from Christ.

II. If we were overcome by sin ere it had grown into strength, we are now less able to resist it.

If we could not turn the stream near its mountain-cradle, how shall we turn the river that pours its flood into the sea? Sin gains power by time and habit. Some things weaken and wear away by use, but not the power of sin. All sinners, as well as seducers, wax worse and worse. Overcome by sin when it was weak, how hope to resist it when strong? By His grace alone, with whom nothing is impossible: I can do all things through Christ who strengtheneth me. Thus can they that are accustomed to do evil learn to do well.

II. How these contending forces are to be overcome.

Renew the combat, never surrender: Hope in God. Recall how Peter, wearied by the footmen, nobly and successfully contended with horsesa coward before the maid in the judgment-hall, yet bold before the judges, declaring he would not keep silence, but would obey God rather than man. God makes good His promisesMy grace is sufficient for thee; one man shall chase a thousand; he that is feeble among them shall be as David, and David shall be as God. With His presence we may contend with greatest difficulties; and, clinging to Jesus, may go down undaunted even into the swellings of Jordan.Way to Life, Thomas Guthrie, DD.

Note: The argument is a fortiori. A proverbial phrase. The injuries done thee by the men of Anathoth (footmen) are small compared with those which the men of Jerusalem (horsemen) are about to inflict on thee. If the former weary thee out, how wilt thou contend with the king, the court, and the priests at Jerusalem? If in the campaign country alone thou art secure, how wilt thou do when thou fallest into the wooded haunts of wild beasts?Critical Bible.

i. While we are in this world we must expect troubles and difficulties.
ii. Gods usual method being to begin with smaller trials, it is our wisdom to expect greater than any we have yet met with.
iii. It highly concerns us to prepare for such trials, and to consider what we should do in them.
iv. In order to our preparation for further and greater trials, we are concerned to approve ourselves well in present smaller trials, to keep hold on the promise, keep in our way, and, with our eye on the prize, so run that we may obtain.Henry.

Jer. 12:6. Theme: TREACHERY CROUCHING BEHIND FAIR WORDS. In the perilous times nearing, Jeremiahs own relatives would raise the hue and cry after him, or seek by fair words to allure him from his mission.

I. Godliness may estrange family relationships. Even thy brethren, &c., dealt treacherously.

II. Guilesome words will assay to decoy the faithful from his fidelity. Speak fair words unto thee.

III. Insidious speech from the ungodly is not to be believed. It is like the serpents voice to Eve. Believe them not!

IV. Refusal to heed guilesome words will provoke abusive raillery. Cried loudly after thee. (See Lit. Crit. on words.)

V. Treachery will attack the godly from most covert scenes. In the very house of thy father, and from thine own brethren.

VI. Ceaseless watchfulness and unswerving constancy must be maintained. Watch and pray, lest ye enter into temptation. Pause not to heed any fair words, even when loved ones of the home softly and gently speak them: heed God alone. He that loveth father, mother, brethren, &c., more than Me, is not worthy of Me. A mans foes shall be they of his own household.

Note: Even thy brethren. Abel was slain by his own brother; Paul suffered most from his own countrymen; Christ found no little depreciation at the hands of those near akin.

They have called a multitude after thee. Trapp comments, Or with full mouthClamant post te pleno guttureas those did against Christ who cried, Crucify Him, crucify Him; and those against Paul, Away with such fellows from the earth; and those against the primitive Christians, Christianos ad leones. In Rhodanum, in Rhodanum, cried many at Geneva against Farellus, their faithful preacher, Into the river with him; but God preserved him from their fury, for the good of many other cities after that converted by him.

Jer. 12:7. Theme: CHERISHED TREASURES CONSIGNED TO FOES.

God seems here to use most endearing terms in order to mark the dreadful desolation about to overtake Judah. This heartless people boasted in the thought that they were Gods heritage, His dearly beloved; yet, instead of valuing their high estate in grace, they presumed upon it, trifled with it, and even set themselves lion-like (Jer. 12:8) against their benignant spiritual Benefactor. And their lofty distinction as a people, which should have prompted them to proportionate jealousy to remain worthy of it and act in harmony therewith, led to spiritual pride and national degeneracy. Observe:

I. How God lingers fondly over the objects of His gracious regard. As if reluctant to think other than loving thoughts of them: enumerates all that was attractive, house, heritage, beloved of My soul, as if He would keep the good and beautiful in His sight, and thereby hide from Himself the loathsome.

House may mean Temple; heritage, the goodly land; beloved, the people whom God had chosen and cherished. Note how He

1. Asserts His claim. Mine house, mine heritage, &c.

2. Reveals His love. Language instinct with affection: The dearly beloved of My soul.

Loved us not with standing all.

3. Laments His loss. Theirs would be the greater loss far; God alienated, themselves expatriated from their country, &c.; yet God grieves to lose His children: How can I give thee up?

II. How God necessarily withdraws from those who violate their sacred relationship.

1. He is not first, but last in alienating Himself. Slow to anger, and of great kindness. Separation between humanity and Jehovah began with humanity: Adams sin. Separation between the individual and God begins with the individual:

Heaven lies about us in our infancy;

but wickedness banishes God as the life advances. Separation between the heart and God begins with the heart; doubts and hard thoughts admitted, or iniquity is regarded in the heart, and hence the withdrawal of God. Your sins have hid His face from you, &c. (Isa. 59:2).

2. He cannot perpetuate a violated relationship. It would be unrighteous in itself, and injurious in its results.

3. He wholly abandons the faithless. I have giveninto the hand of her enemies. For there is no other alternative; either in Gods love, or in the grasp of foes.

III. How God permits those who revolt from Him to suffer appropriate penalties. The correlate fact to I have forsaken, is that Judah should be in the hand of her enemies, It was only by Jehovah keeping near that enemies were kept afar.

1. They forfeit His providential protection.
2. Enemies are alert to seize as prey those whom God does not defend and befriend.
3. Their own resources of security and strength are futile.
4. A melancholy reversion of their former estate of privilege. The dearly beloved of God in her enemies hand! Such repudiation of Gods love has but one alternative: delivered over to Satan, consigned to the foe of God and man.
Another outline:

I. Pre-eminent spiritual distinction. Raised into highest privilege, honour, and blessedness.

II. False grounds of assurance. Presumed upon her advantages, and violated the conditions of retaining them.

III. Glaring abuse of Divine grace. Her enjoyment of Gods tender love makes her faithlessness the more criminal and abominable.

IV. Merited retribution. The dearly beloved given over to those who hated her, her enemies. Even worse: the loving Jehovah Himself came to hate His once cherished heritage (Jer. 12:8).

How repugnant is sin to God! What dire results ensue to determined and defiant wrong-doers! The brighter the light, the blacker the darkness of its shadows; so the more dearly beloved, the more terrible, the outer darkness of being hated by the Lord!

Starke comments: The heart of a believer is Gods most cherished abode, but if man corrupt it with wilful sin, God must forsake His house (Isa. 59:2).

Comments:

Jer. 12:8. Mine heritage it unto me as a lion in the forest. Ones heritage and patrimony is, we know, his delight. God shows that He was in His own heritage as though He was in a vast and wild forest, and the fields which ought to have been His delight were become places of the greatest horror, as though a lion were roaring and raging.Calvin.

Judah has not merely refused obedience, but shown itself intractable and fierce like an untamed lion. It has roared against God with open blasphemy.Speakers Com.

The reason why Jehovah gives up His people for a preyit has behaved to God like a lion, i.e., has opposed Him fiercely like a furious beast. Therefore He must withdraw His love.Keil.

Jer. 12:9. The form of the verse is interrogative: Is My heritage unto Me as a speckled bird? Are birds of prey round about her? As around a strange birdprobably here a vultureother carrion birds collect and cruelly abuse it, so would Judahs foes surround and destroy her; for God summons also all the beasts of the field to devour her.

Jer. 12:10-13. Theme: COMPLETE DEVASTATION OF THE LAND.

God speaks of this utter desolation of the land by the Chaldean army as a thing done; so near, so sure was it.
i. 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.

ii. See with what a tender compassion He speaks of the desolations of this land. Many pastors have destroyed My vineyard, without any consideration either of the value of it or of My interest in it; they have with 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 (Jer. 12:12), made themselves masters of all the natural fastnesses and artificial fortresses. No flesh shall have peace; all have corrupted their waynone shall have peace.

iii. See whence all this misery comes. 1. From the displeasure of God: it is the sword of the Lord that devours (Jer. 12:12). It was the fierce anger of the Lord (Jer. 12:13), which kindled this fire among them, and made their enemies so furious. 2. It is their sin that has made God their enemy. Though the land mourneth unto Me, pouring out its complaint over desolation before God, the inhabitants are so senseless and stupid that none of them lays it to heart, unaffected by Gods displeasure, while the very ground they go upon shames them.

iv. See how unable they shall be to guard against it (Jer. 12:13). They have sown wheat, i.e., have taken pains for their own security, but shall reap thorns, what shall prove grievous and vexatious to them. Instead of helping themselves, they shall but make themselves more uneasy. Ashamed of your revenues, that they have depended so much upon their preparations for war; and their silver and gold shall not profit them in the day of the Lords anger.Henry.

Jer. 12:11. Theme: UNPITIED MISERY. The whole land is made desolate, because no man layeth it to heart.

Applicable to any scene where evil thrives, where ruin goes on unchecked, where ignorance, sin, and oppression work human wretchedness and overthrow.

Applicable to any special national vice: intemperance, poisonous literature, polluted pleasure; by which homes are wrecked, youth betrayed, the country weakened, wasted, or degraded.

Applicable to the scenes of heathenism, where benighted souls droop, where the habitations of cruelty rear themselves, where outrages on homes and conscience and life are enacted in the name of idolatry.

I. National woes should move us to patriotic sorrow. We ought to lay it to heart when our land mourneth.

1. As being ourselves a part of the nation; identified with it, therefore, in quick sympathy with what happens to it, feeling its sorrows and wrongs to be our own. If one member suffers, all the members suffer with it.

2. As being intrusted with responsibilities toward our nation. We each share the benefits of the commonwealth, its laws, its protection, its commercial and social security, &c., therefore, we should to our ability protect its interests, rectify its wrongs, take part in its struggles, enter deeply into its great woes and wants.

3. As being solicitous for our nations weal. Fired with the patriotic spirit, glowing with a sense of power to help and alleviate and bless; realising the service we can render to men and to God in a life of wise and benevolent enterprise, however lowly and obscure, or however public and imposing. What can be done for my peoples good?

II. Torpid indifference surrenders a land to spoilers. These spoilers were intent on their end (Jer. 12:12); they would capture and desolate the land. Spoilers are still active and plotting, seeking the young, the gay, the ambitious, the intellectually vain, aiming at their moral, social, mental, and spiritual overthrow.

1. Indifference as to the menacing evils which were gathering. No foresight, no apprehension. Some sleep unsuspecting till the enemy is at the gate. We are not ignorant of his devices. Watch and pray that ye enter not into temptation.

2. Indifference as to the real cause of prevailing miseryirreligion. Many seek to remedy ills without recognising the spring and source. Neglect of God explains human woe. But, ignoring the fact that impiety is at the root, they bring superficial ameliorations.

3. Indifference as to the Divinely-sent calls to reform. God appealed by His prophet to the nation to turn again to Him. Had they complied, the desolation would have been averted; but they cared not to hear the sacred message. So still the people sink into the power of sin, pleasure, worldliness, atheism, which bring desolations, because they despite Gods messages, repudiate the Gospel of Christ, turn from the only Saviour of sinners, whose healing grace remedies human woes, and rectifies all the desolations sin has wrought.

III. Scenes of desolation summon us to holy endeavour. Lay it to heart, not as an idle sentiment, but an inspiration to help.

1. Christianity commissions its followers to helpful work. It is the meaning of the Saviours own example: Seek and save that which is lost. It is the teaching of the New Testament: Go and do likewise, i.e., as did the good Samaritan to the man who had fallen among thieves, find your neighbour in the first sufferer you meet. Christianity makes missionaries, philanthropists, patriots of its disciples.

2. Where the spoiler has desolated, there the Christian must go. With a heart pitying the fallen, the perishing, and the blighted. Into all the world. To the help of the Lord against the mighty.

Jer. 12:14. Theme: A TRIPLE CONSOLATION. Equally true of the Church of Christ as of the kingdom of Judah.

I. God is watching, and will punish the adversaries of His people.

1. They environ her: evil neighbours.

2. They molest her: touch the inheritanceher truths, her sacred joys.

3. They invade her holy scenes: intrude upon sacred soil; her sanctuary, to spoil its services; the privacy of prayer, to mar the souls fellowship, &c.

4. Yet the Divine Friend of His people observes our foes; is against them, and therefore on our part; and will requite the evil done to them that are His.

II. God has purposes of grace for His suffering people.

1. Even though their own wickedness explains their being in the hand of foes.

2. Yet He will not abandon them to their evil neighbours; for our foes are not to be allowed the enjoyment of their successes. God has no favour towards His peoples enemies; they shall be dispossessed of the inheritance which I have caused My people to inherit. Though the guilty take our peace from us, they shall not enjoy it: no peace to the wicked. Though they deprive us of our hopes, they shall not inherit them: having no hope.

3. God will reclaim His people to Himself. I will pluck out the house of Judah from among them. He did this from the hands of Judahs enemies, restoring her to her heritage again; and He will pluck out our feet from the net, deliver our souls from the spoiler, and save His Church from the sophistries of her foes (Jer. 12:15).

III. God designs that even His peoples enemies shall be converted unto Him. It would eventuate in the good of Judahs evil neighbours for her to be temporarily scattered into their lands, and for those neighbours to occupy Judahs heritage.

1. It brought them into contact with Divine realities; gave them knowledge of the religion of Judah. Those who entered her land could walk about Zion, and learn something of the worship of Jehovah and the sacred oracles; whereas those people among whom Judah was dispersed could diligently learn the ways of My people, to swear by My name (Jer. 12:16). It offered them opportunity.

2. The results proved a blessing to the heathen. Many were converted to the Lord. So our Lords crucifixion, His prayer for His enemies, availed to the conquest of some who saw and heard. The dispersion of the Early Church by Saul led to the conversion of many elsewhere. Foes are being won to-day even while assailing truth and ill-using Christs followers.

3. Converted enemies would then become united with Gods people: Be built in the midst of My people (Jer. 12:16); a place given to them within her borders, and a share in her spiritual privileges: Gentiles gathered into Israel; sinners and even enemies drawn into Christs Church. He who persecuted the Church in times past now preacheth the faith which once he destroyed (Gal. 1:23). (Addenda on verse.)

Jer. 12:15. Theme: PROGRESSIVE ACTS OF REDEMPTION.

The complete work of Divine grace is not effected in one act; it distributes itself into distinct parts, sometimes into distant periods. As in the instance of these Jews and their neighbours, so in the experience of the sinner, Gods redeeming work is accomplished by progressive stages.

I. Rescue. I have plucked them out. Divine deliverancefrom wrong scenes, alien countries; or from the horrible pit and miry clay; or plucked as a brand from the burning; or delivered from the bondage of corruption; or translated from the power of darkness into the kingdom of Gods dear Son. In any aspect of the experience, it is the initial incident in the process of redemptionrescue.

II. Reconciliation. I will return, and have compassion on them. The coming back of the alienated God to the rescued soul. Not in judgment, nor to mark iniquity, nor to chide, but to cover over the whole evil past with the fulness of Divine compassion. Blotting out transgression, drawing the rescued one near to the personal love of God in experience of renewed favour. O Lord, I will praise Thee; though Thou wast angry with me, Thine anger is turned away, and Thou comfortest me. God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them.

III. Restitution. I will bring them again, every man to his heritage, and every man to his land. What sin had forfeited grace will restore. All which we have lost by alienation from Godpeace, purity, happiness, holiness, heaven, is restored by redemption. 1. Individual restitution: every man; for God overlooks none, not even the least of all saints. 2. Complete restitution: to his heritage, the blessings to which he was born; the comforts and joys and privileges which would always have remained mans but for his self-impoverishing sinfulness: Father, give me the portion of goods that falleth to me. Also, to his land, the home and destiny for which his heart craves. And our conversation is in heaven. Every one of them shall appear in Zion before God.

Jer. 12:16. Theme: ALIENS UNITED IN THE CHURCH.

And these were mutually antagonistic. 1. Politically: Judah, and evil neighbours; a historic antipathy estranged them, a national enmity separated them. 2. Religiously: each repudiated the others religion, and derided their object or objects of worship. They were determined, avowed, and implacable foes.

Is there any meeting-place of union, any common centre of reconciliation for such? Yes, in Christ; in the Church of Emmanuel. Other sheep I have, which are not of this fold; them also will I bring, that there may be one fold and one Shepherd.

I. The standard of qualification. All must learn the ways of Gods people, and swear by Jehovahs name.

1. Renewal of life. Cast off the works of darkness, and put on the armour of light. To learn the ways of Gods people implies antipathy removed, the mind and heart allured to assent to a newness of life, and so full a reformation of conduct as to become assimilated to Gods people(a.) In practical godliness; (b.) in homage and service of the Lord. For the ways of Gods people are theseholy living and godly service.

2. Allegiance to the Lord. Swear by My name, the Lord liveth (comp. notes on chap. Jer. 4:2). This means (a) renunciation of other gods; (b) loyal attachment to Jehovah; (c) open profession of religion.

II. The process of preparation. Learn.

1. By observation. Seeing what Judah did. Men watch the righteous, and feel the force of example. The Christian life is as a light shining in darkness; men see their good works, are influenced by the piety of their walk; and antagonism dies as they observe their ways.

2. By imitation. From the example of the Jews among these neighbours there would be going out the continual call, Come with us, we will do you good; for the Lord hath spoken good concerning His people. Also, persuasive words of teaching and entreaty could be spoken to those who were without, inviting them to join with Gods people. And thus they would learn the ways, and adopt them. Even as these heathen had beforetime taught Judah to swear by Baal, and thus allured them from Jehovah.

Qualification is progressive: it is the issue of learning. The alien becomes transformed by a gradual process into a fellow-citizen of the saints and of the household of God.

III. The realisation of union. They shall be built in the midst of My people. The stranger and the citizen established in Zion. The foe of Christ united to His followers in the Church. One in Christ Jesus. Gathered together in one.

1. Alienations and distinctions are annihilated there. A sacred sympathy and a common heritage in Gods grace obliterate all antipathies. Nationality is lost in realisation of a heavenly citizenship: there is neither Jew nor Greek, circumcised nor uncircumcised, barbarian, Scythian, bond or free, but all are one in Christ Jesus.

2. A common Divine relationship unites all together. Built in the midst of My people,i.e., identified with and included among My people. All ye are brethren. One family, we dwell in Him. The Church of Christ is on earth the meeting-place of all, irrespective of nationality or social gradation, who belong to the brotherhood and household of faith.

Jer. 12:17. Theme: THE ISSUE OF PERSISTENT ALIENATION.

God opened the door of reconciliation to them: His people would have taught them their ways; they might have become partakers of all Judahs privileges, and found a place within Zion. But repudiating all, nothing remained but complete overthrow and destruction. No place among Gods people means outcast, abandoned, destroyed.

I. A defiant will. Not powerless to obey, but determination not to obey: deliberate resistance of Judahs persuasions, and rejection of Divine opportunity. Refused to learn or obey.

II. An alarming penalty. The issue of such defiance is made clear: no equivocation. I have set before you life and death.

III. A terrible punishment. I will utterly pluck up and destroy. Punished with everlasting destruction from the presence of the Lord, and from the glory of His power.

ADDENDA TO CHAPTER 12: ILLUSTRATIONS AND SUGGESTIVE EXTRACTS

Jer. 12:1. Talking with God. Never shall we be lonely, never have to complain of want of companionship, if we acquire this blessed habit of talking with God. There was an old Scotchman sitting by his humble fire, and a visitor asked him if he was not lonesome sitting there all day, and he said, Nae, nae; I just sit here clacking wi Jesus. When we remember that clacking is with the Scotch the word for friendly talking, it will be seen there was no irreverence in the old mans words, but something to be envied and admired.Power.

Many, with the best intentions, propounded that God is too great to attend to our little things; and all kindred theories have one point at least in common, viz., the idea that close converse could not be held with God, that He could not be spoken to at all times by plain folk, in a plain way, about things.Idem.

There is such a thing as talking with God. It is said, in that venerable old record, that in the cool of the day God walked in the garden, and called to Adam. I know one thing, that that same habit has continued to this day, for I have in the cool of the day, on the hillside, a hundred times talked with Him too. God is accustomed to come down; He makes Himself, by the power of the Holy Ghost, a guest. There is such a thing as communion with Christ, as one speaketh to a friend face to face.Beecher.

When one that holds communion with the skies
Has filled his urn where those pure waters rise,
And once more mingles with us meaner things,
Tis een as if an angel shook his wings:
Immortal fragrance fills the circuit wide,
That tells us whence his treasures are supplied.COWPER.

Gods judgments. The heavier the cannon, with the more difficulty are they drawn; but when arrived, they recompense the slowness of their march by the fierceness of their battery. The longer the stone is in falling, the more it will bruise and grind to powder. There is a great treasure of wrath laid up by the abuse of patience.Charnock.

Thy judgments, saith the prophet, are sometimes secret, always just; this I am well assured of, though I thus argue. Yet let me talk with thee of thy judgments; let me take the humble boldness so to do, that I may be further cleared and instructed by Thee. Wherefore doth the way of the wicked prosper, whilst better men suffer, as now the wicked Anathothites do, whilst I go in danger of my life by them? This question hath exercised the wits and molested the minds of many wise men, both within and without the Church. (See Job. 21:7-13; Psa. 37:1; Psa. 73:1-12; Hab. 1:4-5.) Plato, Cicero, Seneca, Epictetus, Claudian against Ruffin, &c.Trapp.

Prosperity of the wicked. Satan with ease puts fallacies upon us by his golden baits, and then he leads us and leaves us in a fools paradise. The world hath by the glistering of her pomp and preferment slain millions; as the serpent Scytale, which, when she cannot overtake the fleeting passengers, doth with her beautiful colours astonish and amaze them, so that they have no power to pass away till she have stung them to death. Adversity hath slain her thousands, but prosperity her ten thousand.Brooks.

It is the bright day that brings out the adder. Too much sail is dangerous. A coat too richly embroidered only encumbers the wearer. Too much sunshine weakens the eyes.

Jer. 12:3. GODS KNOWLEDGE OF THE HEART. There is a recent application of electricity by which, under the influence of its powerful light, the body can be so illuminated as that the workings beneath the skin can be seen. Lift up the hand and it will appear almost translucent, the bones and veins clearly appearing. It is so in some sort with Gods introspection of the human heart. His eye, which shines brighter than the sun, searches us and discovers us altogether.Pilkington.

Jer. 12:4. HE SHALL NOT SEE OUR LAST END. God shall not, and so they deny His providence and prescience; or the prophet shall not, though now he thunder out our punishment with so great vehemence.Trapp.

Mercury could not kill Argus till he had cast him into a sleep, and with an enchanted rod closed his eyes; and the devil cannot hurt any man till he has lulled him asleep in security.Playter.

Jer. 12:5. WHAT WILT THOU DO? We should quit ourselves like men, and not be perturbed by little rivulets; for if these sweep us away, what shall we do when Jordan is swollen to the brim, and we have to pass through that? When one of the martyrs, whose name is the somewhat singular one of Pommely [Trapp gives it as William Cobberly,] was confined previous to his burning, his wife was also taken up upon the charge of heresy. The good woman had resolved to die with her husband, and she appeared, as far as most people could judge, to be very firm in her faith. But the jailors wife, though she had no religion, took a merciful view of the case as far as she could do so, and thought, I am afraid this woman will never stand the test, she will never brave death with her husband; she has neither faith nor strength to endure such a trial; and therefore, one day calling her out of the cell, she said to her, Lass, run to the garden and fetch me the key that lies there. The poor woman ran willingly enough; she took the key up and it burned her fingers, for the jailors wife had made it red hot; she came back crying with pain. Ah, woman, said she, if you cannot bear a little burn in your hand, how will you bear to be burnt in your whole body? and this brought her to recant the faith she had professed. I apply the story thus: If we cannot bear the trifling pangs which come upon us in our ordinary circumstances, which are but as it were the burning of our hands, what shall we do when every pulse beats pain, and every throb is an agony, and the whole tenement begins to crumble about the spirit that is so soon to be disturbed?C. H. Spurgeon, comp. Trapp on verse.

I have no hope in what I have been or done, said Dr. Doddridge on his dying bed, yet I am full of confidence; and this is my confidence: there is hope set before me. I have fled, I still fly, for refuge to that hope. In Him I trust, in Him I have strong consolation, and shall assuredly be accepted in this Beloved of my soul.

Jer. 12:14. Converted enemies. It is recorded of a Chinese emperor, that, on being apprised of his enemies having raised an insurrection in one of the distant provinces, he said to the officers, Come, follow me, and we will quickly destroy them. He marched forward, and the rebels submitted at his approach. All now thought that he would take the most signal revenge, but were surprised to see the captives treated with mildness and humanity. How! cried the first minister, is this the manner in which you carry out your threat? Your royal word was given that your enemies should be destroyed, and behold you have pardoned them all, and even caressed some of them. I promised, replied the emperor, with a generous air, to destroy my enemies. I have fulfilled my word; for see, they are enemies no longer. I have made friends of them.

Jer. 12:15. Every man to his heritage. To the Church; for in every nation he that feareth God and worketh righteousness shall be accepted of Him, shall have a childs part, even the reward of inheritance.Trapp.

Jer. 12:16. Union in the Church. When mankind depart from God, they lose the bond of unity and peace. They are divided then into parties, which contend with and exterminate each other; but when these have again united themselves with the Lord, the unity of the members is restored. Therefore, there is liberty, equality, fraternity only in the Lord.Naegelsbach.

Jer. 12:17. The issue of defiance.

Alas! we were warned, but we recked not the warning,

Till our warriors grew weak in the day of despair,

And cur glory was fled as the light of the morning,

That gleams for a moment, and melts into air.

DALE.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

C. The Prophets Complaint Jer. 12:1-4

TRANSLATION

(1) Righteous are you, O LORD, when I present my case unto You; yet I will speak to You with regard to matters of judgment. Why does the way of the wicked prosper? Why do those who practice treachery live peacefully? (2) You have planted them, yea they have taken root; they grow, yea they produce fruit. Near are You in their mouth but far from their hearts. (3) And as for You, O LORD, You know me, You see me and You have tested my heart in respect to Yourself. Drag them away as sheep to the slaughter and set them apart for the day of slaying. (4) How long shall the land mourn and the vegetation of the whole field wither? Because of the wickedness of those who dwell in it, the cattle and the birds are snatched away, because they say, He shall not see our end.

COMMENTS

Some time has elapsed since Jeremiah has committed his case confidently to God (Jer. 11:20). The verdict had been rendered in favor of the prophet (Jer. 11:22-23) but the sentence had been delayed. The enemies of the prophet continue to prosper and live a life of ease while the circumstances of the prophet become ever more difficult. Jeremiah reopens his case in the heavenly courtroom. He admits that God is just and righteous yet he is perplexed and wishes to inquire concerning His judgments, i.e., His dealings with the sons of men. Even those who have received divine revelation and who have experienced the most intimate communion with the Almighty are not immune from moments of doubt and spiritual distress. And so the prophet asks: Why do wicked men like those in Anathoth prosper? Why do men who commit treacherous deeds (lit., treacherous committees of treachery) live in peace? (Jer. 12:1). Jeremiah can only conclude that they prosper because God blesses them. God has planted them and they have taken root; they continue to grow (Hebrew imperfect) ever expanding into new areas of influence. They have produced fruit, i.e., their plans and schemes seem to be successful. While it is true that these men are outwardly pious, God is far distant from their hearts (Jer. 12:2).

Jeremiah not only disparages his foes as he stands before the bar of divine justice, he also defends himself. God knows his prophet; He observes him continuously (Hebrew imperfect). God knows that Jeremiah is not hypocritical when he speaks for and about God. How then can God allow His faithful servant to continue to be harassed by his adversaries? There is no doubt in the mind of the prophet what he would do if he were the judge: Drag them away as sheep to the slaughter! he cries (Jer. 12:3). Is Jeremiah here simply giving vent to the spirit of retaliation and vengeance? Is it crimes committed against Jeremiah personally that produce this imprecation? It should be noted that God has already pronounced sentence against these wicked men (Jer. 11:22-23). Jeremiah then is simply asking that the sentence be executed speedily. Nature itselfthe land, the vegetation, the cattle and the birdssuffer because of the wicked inhabitants of the land. The reference here is probably to some disciplinary drought which God has sent upon the land in order to cause the people to realize the folly of sin and turn from it. But if the land suffers, so do the few righteous ones who still live in it. As Jeremiah views the matter this is unjust. Furthermore the more vocal opposition had been taunting Gods messenger by saying he shall not see our end (Jer. 12:4). They are confident that they will outlive Jeremiah. The predictions of this prophet of doom are mere delusions. Since Jeremiah was but a mouthpiece for God these ungodly men were in reality mocking the message of the Lord. Such a state of affairs calls for an immediate execution of the sentence of judgment against them. With these words Jeremiah has presented his case once again before God.

Fuente: College Press Bible Study Textbook Series

(1) Yet let me talk with thee.The soul of the prophet is vexed, as had been the soul of Job (Jer. 21:7), of Asaph (Psalms 73), and others, by the apparent anomalies of the divine government. He owns as a general truth that God is righteous, yet, he adds, I will speak (or argue) my cause (literally, causes) with Thee. He will question the divine Judge till his doubt is removed. And the question is the ever-recurring one, Wherefore doth the way of the wicked prosper? (Comp. Psa. 37:1; Psa. 73:3.) The treacherous dealing implies a reference to the conspirators of the previous chapter.

Wherefore are all they happy . . .Better, at rest, or secure.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

COMPLAINT AT THE PROSPERITY OF THE WICKED, Jer 12:1-6.

The opening verses of this chapter connect closely with the preceding. The language represents the attitude of Jeremiah’s mind when confronted with persecution and personal danger. Deserted and persecuted by those who Should be his friends, in that loneliness of spirit which is the necessary experience of every reformer, he betakes himself to God. His trial and complaint are such as speak forth in Psalm xxxiv, xlix, lxxiii, and in the book of Job. When we consider that the sanctions of the Mosaic law were largely, though not entirely, limited to this world, we can well understand how that temptation which has always been a severe and bitter one to good men should have been peculiarly so to him whose only reward seemed to be abandonment and temporal ruin. So completely was the heart of the prophet in sympathy with the divine indignation against the impiety of the wicked, that he is amazed at the slowness of God’s judgments.

Fuente: Whedon’s Commentary on the Old and New Testaments

1. Righteous art thou, etc. A true theistic faith, clinging to God amid difficulty and darkness.

Let me talk, etc. The marginal rendering is better, let me reason the case with thee. He would bring his human weakness and his sore need to God, and plead for relief.

Happy Safe, undisturbed, unpunished.

Fuente: Whedon’s Commentary on the Old and New Testaments

Jeremiah Questions The Delay In The Punishment And Asks Why The Wicked Continue To Prosper, Seeking God’s Judgment On Them ( Jer 12:1-4 ).

Jer 12:1

‘You are righteous, O YHWH, when I contend with you,

Yet would I reason the cause with you.

Why does the way of the wicked prosper?

Why are all they at ease who deal very treacherously?’

Jeremiah’s response was to accept the justice of YHWH’s decision in the face of his plea, but to demonstrate his dissatisfaction at the delay in the judgment. By this time he had been under constant threat of death, and had endured many trials. He comes before YHWH to ‘reason the cause’ with Him. He is faced with the age-old problem as to why the wicked are allowed to continue flourishing. Why is it that those who are most treacherous still find themselves ‘at ease’. For other treatments of the same question compare Job 21:7 ff.; Psa 73:3-18.

Jer 12:2

‘You have planted them, yes, they have taken root;

They grow, yes, they bring forth fruit;

You are near in their mouth,

And far from their heart.’

He describes their flourishing in the terms used earlier of the flourishing of the olive tree which had represented Israel in their earlier days (Jer 11:16-17). They were YHWH’s planting (compare Jer 11:17), they took root and grew, they produced fruit, (they looked indeed like a green olive tree still flourishing), but all the while, whilst they honoured YHWH with their lips, their hearts were far from Him (compare Isa 29:13; Mat 15:8-9). Their worship was not genuine.

Jer 12:3

‘But you, O YHWH, know me;

You see me, and try my heart towards you;

Pull them out like sheep for the slaughter,

And prepare them for the day of slaughter.’

In contrast Jeremiah’s heart was firmly towards YHWH. He was confident that YHWH saw his ways and tried his heart, and ‘knew’ him through and through, indeed as His chosen one (he was confident in his calling). And he therefore calls on YHWH to act against his adversaries, who have so treated a prophet of YHWH Let it not be him who is the pet lamb led to the slaughter (Jer 11:19), but let that be true of his adversaries, not as pet lambs, but as sheep dragged out from the flock, and prepared ready for slaughter.

We should note here that this was not a cry for personal vengeance. It was a call on YHWH to act in defence of His prophet who was being sacrilegiously treated by those who should have paid him honour. Thereby they had sinned directly against YHWH and were acting in deliberate rebellion against Him. It was not for Jeremiah to consider forgiving them It was a sin that only God could call to account (and only God could forgive).

Jer 12:4

‘How long will the land mourn,

And the herbs of the whole country wither?

For the wickedness of those who dwell in it,

The beasts are consumed, and the birds;

Because they said,

“He will not see our latter end.”

He then supports his prayer with the evidence. It is because of these people and their attitudes and activities, in which in their complacency they think that they will be allowed to continue long after Jeremiah has gone (‘he will not see our latter end’), that the land was mourning and the vegetation was withering. It was because of them that the innocent animals and birds were being consumed by the disaster coming on the land. It was because they were self-confident and yet total hypocrites.

This plea assumes either that there had been great drought (compare Jer 14:1), or that marauding invaders had already been present in the land. For quite apart from the activities of the great nations such as Assyria, Egypt and Babylon, and seemingly of the Scythians, they would be subject to quarrels with neighbouring countries, and raids by marauding bands of nomads. War of one kind or another was an ever present threat (compare 2Sa 11:1) quite apart from the regular incursions by Babylon.

‘He will not see our latter end.’ This may indicate that this would be because he was dead, or be expressing the confidence that what he sees about their latter end is not true. After all, the other prophets were prophesying ‘peace’. Alternately the ‘He’ might be YHWH in which case the idea is that they are being punished because they had assumed that like their chosen gods YHWH could not see what they were doing.

Fuente: Commentary Series on the Bible by Peter Pett

SECTION 1. An Overall Description Of Jeremiah’s Teaching Given In A Series Of Accumulated, Mainly Undated, Prophecies, Concluding With Jeremiah’s Own Summary Of His Ministry ( Jer 2:4 to Jer 25:38 ).

From this point onwards up to chapter 25 we have a new major section (a section in which MT and LXX are mainly similar) which records the overall teaching of Jeremiah, probably given mainly during the reigns of Josiah (Jer 3:6) and Jehoiakim, although leading up to the days of Zedekiah (Jer 21:1). While there are good reasons for not seeing these chapters as containing a series of specific discourses as some have suggested, nevertheless they can safely be seen as giving a general overall view of Jeremiah’s teaching over that period, and as having on the whole been put together earlier rather than later. The whole commences with the statement, ‘Hear you the word of YHWH O house of Jacob, and all the families of the house of Israel, thus says YHWH —.’ It is therefore directed to Israel as a whole, mainly as now contained in the land of Judah to which many northerners had fled for refuge. We may divide up the main subsections as follows, based partly on content, and partly on the opening introductory phrases:

1. ‘Hear you the word of YHWH, O house of Jacob and all the families of the house of Israel —’ (Jer 2:4). YHWH commences by presenting His complaint against Israel/Judah because they have failed to continue to respond to the love and faithfulness that He had demonstrated to them in the wilderness and in the years that followed, resulting by their fervent addiction to idolatry in their losing the water of life in exchange for empty cisterns. It ends with a plea for them to turn back to Him like an unfaithful wife returning to her husband. This would appear to be mainly his initial teaching in his earliest days, indicating even at that stage how far, in spite of Josiah’s reformation, the people as a whole were from truly obeying the covenant, but it also appears to contain teaching given in the days of Jehoiakim, for which see commentary (Jer 2:4 to Jer 3:5).

2. ‘Moreover YHWH said to me in the days of King Josiah –’ (Jer 3:6). This section follows up on section 1 with later teaching given in the days of Josiah, and some apparently in the days of Jehoiakim. He gives a solemn warning to Judah based on what had happened to the northern tribes (‘the ten tribes’) as a result of their behaviour towards YHWH, facing Judah up to the certainty of similar coming judgment if they do not amend their ways, a judgment that would come in the form of a ravaged land and exile for its people. This is, however, intermingled with a promise of final blessing and further pleas for them to return to YHWH, for that in the end is YHWH’s overall purpose. But the subsection at this time ends under a threat of soon coming judgment (Jer 3:6 to Jer 6:30).

3. ‘The word that came to Jeremiah from YHWH –’ (Jer 7:1). In this subsection Jeremiah admonishes the people about the false confidence that they have in the inviolability of the Temple, and in their sacrificial ritual, and warned that like Shiloh they could be destroyed. He accompanies his words with warnings that if they continued in their present disobedience, Judah would be dispersed and the country would be despoiled (Jer 7:1 to Jer 8:3). He therefore chides the people for their obstinacy in the face of all attempts at reformation (Jer 8:4 to Jer 9:21), and seeks to demonstrate to them what the path of true wisdom is, that they understand and know YHWH in His covenant love, justice and righteousness. In a fourfold comparison he then vividly brings out the folly of idolatry when contrasted with the greatness of YHWH. The section ends with the people knowing that they must be chastised, but hoping that YHWH’s full wrath will rather be poured out on their oppressors (Jer 9:22 to Jer 10:25).

4. ‘The word that came to Jeremiah from YHWH –’ (Jer 11:1). He now deprecates their disloyalty to the covenant, and demonstrates from examples the total corruption of the people, revealing that as a consequence their doom is irrevocably determined (Jer 11:1 to Jer 12:17). The section closes with a symbolic action which reveals the certainty of their expulsion from the land (13).

5. ‘The word that came from YHWH to Jeremiah –’ (Jer 14:1). “The word concerning the drought,” gives illustrative evidence confirming that the impending judgment of Judah cannot be turned aside by any prayers or entreaties, and that because of their sins Judah will be driven into exile. A promise of hope for the future when they will be restored to the land is, however, once more incorporated (Jer 16:14-15) although only with a view to stressing the general judgment (Jer 14:1 to Jer 17:4). The passage then closes with general explanations of what is at the root of the problem, and lays out cursings and blessings and demonstrates the way by which punishment might be avoided by a full response to the covenant as evidenced by observing the Sabbath (Jer 17:5-27).

6. ‘The word that came to Jeremiah from YHWH –’ (Jer 18:1). Chapters 18-19 then contain two oracles from God illustrated in terms of the Potter and his handiwork, which bring out on the one hand God’s willingness to offer mercy, and on the other the judgment that is about to come on Judah because of their continuance in sin and their refusal to respond to that offer. The consequence of this for Jeremiah, in chapter 20, is severe persecution, including physical blows and harsh imprisonment. This results in him complaining to YHWH in his distress, and cursing the day of his birth.

7. ‘The word that came to Jeremiah from YHWH –’ (Jer 21:1). This subsection, which is a kind of appendix to what has gone before, finally confirming the hopelessness of Jerusalem’s situation under Zedekiah. In response to an appeal from King Zedekiah concerning Judah’s hopes for the future Jeremiah warns that it is YHWH’s purpose that Judah be subject to Babylon (Jer 21:1-10). Meanwhile, having sent out a general call to the house of David to rule righteously and deal with oppression, he has stressed that no hope was to be nurtured of the restoration of either Shallum, the son of Josiah who had been carried off to Egypt, nor of Jehoiachin (Coniah), the son of Jehoiakim who had been carried off to Babylon. In fact no direct heir of Jehoiachin would sit upon the throne. And the reason that this was so was because all the current sons of David had refused to respond to his call to rule with justice and to stamp down on oppression. What had been required was to put right what was wrong in Judah, and reign in accordance with the requirements of the covenant. In this had lain any hope for the continuation of the Davidic monarchy. But because they had refused to do so only judgment could await them. Note in all this the emphasis on the monarchy as ‘sons of David’ (Jer 21:12; Jer 22:2-3). This is preparatory to the mention of the coming glorious son of David Who would one day come and reign in righteousness (Jer 23:3-8).

Jeremiah then heartily castigates the false shepherds of Judah who have brought Judah to the position that they are in and explains that for the present Judah’s sinful condition is such that all that they can expect is everlasting reproach and shame (Jer 23:9 ff). The subsection then closes (chapter 24) with the parable of the good and bad figs, the good representing the righteous remnant in exile who will one day return, the bad the people who have been left in Judah to await sword, pestilence, famine and exile.

8. ‘The word that came to Jeremiah concerning all the people of Judah –’ (Jer 25:1). This subsection contains Jeremiah’s own summary, given to the people in a sermon, describing what has gone before during the previous twenty three years of his ministry. It is also in preparation for what is to follow. He warns them that because they have not listened to YHWH’s voice the land must suffer for ‘seventy years’ in subjection to Babylon, and goes on to bring out that YHWH’s wrath will subsequently be visited on Babylon, and not only on them, but on ‘the whole world’. For YHWH will be dealing with the nations in judgment, something which will be expanded on in chapters 46-51. There is at this stage no mention of restoration, (except as hinted at in the seventy year limit to Babylon’s supremacy), and the chapter closes with a picture of the final desolation which is to come on Judah as a consequence of YHWH’s anger.

While the opening phrase ‘the word that came from YHWH to Jeremiah’ will appear again in Jer 30:1; Jer 32:1; Jer 34:8; Jer 35:1; Jer 40:1 it will only be after the sequence has been broken by other introductory phrases which link the word of YHWH with the activities of a particular king (e.g. Jer 25:1; Jer 26:1; Jer 27:1; Jer 28:1) where in each case the message that follows is limited in length. See also Jer 29:1 which introduces a letter from Jeremiah to the early exiles in Babylon. Looking at chapter 25 as the concluding chapter to the first part, this confirms a new approach from Jer 26:1 onwards, (apparent also in its content), while at the same time demonstrating that the prophecy must be seen as an overall unity.

Fuente: Commentary Series on the Bible by Peter Pett

Section 4. YHWH Deprecates The Disloyalty Of His People To The Covenant, And Demonstrates From Examples Their Total Corruption, Revealing That As A Consequence Their Doom Is Irrevocably Determined, Something Then Represented By Jeremiah By Means Of Prophetic Symbolism ( Jer 11:1 to Jer 13:27 ).

Commencing with the regular opening phrase ‘The word that came to Jeremiah from YHWH –’ (Jer 11:1), YHWH deprecates His people’s disloyalty to the covenant, and demonstrates from examples their total corruption, making clear that as a consequence their doom is irrevocably determined. This is followed by a symbolic action by Jeremiah, together with its interpretation, which reveals the certainty of their expulsion from the land. The section then closes with a woe expressed against Jerusalem.

Fuente: Commentary Series on the Bible by Peter Pett

YHWH Had Planted His People As A Green Olive Tree Abundant In Fruit, But Will Now Break Off Its Branches Returning Evil Consequences On Them For Their Evil Deeds. These Words Produce A Reaction Against Jeremiah In His Home Town Of Anathoth So That They Determine To Slay Him And Consequently He Asks YHWH Why He Allows The Wicked To Continue, Only To Learn That They Will Do Even More Wicked Things Than These ( Jer 11:16 to Jer 12:6 ).

The picture of Israel/Judah as a green olive tree is found elsewhere in Hos 14:6 (note the emphasis on its branches); Psa 52:8; Psa 128:3; Rom 11:17-28. But he informs them that YHWH Who had planted them will now denude them of their fruitful branches and has pronounced evil against them, because of their evil behaviour.

These words infuriate the men of Anathoth, Jeremiah’s home town, who determine that they too will ‘destroy the tree with its fruit’ (Jer 11:19), but in this case they are referring to Jeremiah, against whom they have devised schemes of murder. Jeremiah, taken totally by surprise by these schemes (he was after all a prophet of YHWH and should have been seen as sacrosanct, and he felt that he was only ‘doing his job’), thus sees himself as like a pet household lamb which finds itself to its total surprise unexpectedly led out to the slaughter (Jer 11:19). YHWH, however, assures Jeremiah that He will in the future punish them severely for their behaviour. He is then remonstrated by Jeremiah on the very grounds that having planted them so that they have taken root and brought forth fruit, although only hypocritically, they are still being allowed by Him to continue on in their hypocrisy, bringing devastation on the land and the life within it (Jer 12:2; Jer 12:4). And he calls on Him to take  them  out as sheep for the slaughter (Jer 12:3), instead of the little pet lamb (Jer 11:19). In response to these words he is called on to be patient, and is warned by YHWH that this hatred of him by his relatives is only a beginning. It is an indication that he will yet face even greater hardship than this.

Fuente: Commentary Series on the Bible by Peter Pett

The Conspiracy in the Prophet’s own Family

v. 1. Righteous art Thou, O Lord, maintaining justice, when I plead with Thee, when he brings his case to the Lord’s attention; yet let me talk with Thee of Thy judgments, reasoning with Jehovah concerning a matter which seems incompatible with divine righteousness: Wherefore doth the way of the wicked prosper? Why is it that they seem to be fortunate in all their dealings? Wherefore are all they happy that deal very treacherously? How may the fact be explained that the very ones who are guilty of the worst perfidy, who practice the basest knavery, live in peace? The same question occasionally rises in the hearts of most children of God, and it is safe to be always armed with the firm conviction that the ways of the Lord are ever right and good.

v. 2. Thou hast planted them, yea, they have taken root, apparently secure in their places, safe in their happiness; they grow, yea, they bring forth fruit, what they undertake is crowned with rich success. Thou art near in their mouth, they are very active in lip-service, and far from their reins, their hearts are far from Him. Cf Isa 29:13; Mat 15:8.

v. 3. But Thou, O Lord, knowest me, the prophet freely leaving the judgment regarding himself to the Searcher of hearts, secure in the testimony of a good conscience; Thou hast seen me and tried mine heart toward Thee, wherefore he freely invites a scrutiny on the part of the Lord. By the same token he can call upon the Lord to bring punishment upon the evil-doers: Pull them out like sheep for the slaughter, with violence, as though torn out by the roots, and prepare them for the day of slaughter, as animals set apart for sacrifice.

v. 4. How long shall the land mourn and the herbs of every field, of the entire cultivated plain, wither? For the wickedness of them that dwell therein the beasts are consumed and the birds, the very irrational brutes being placed under the ban of Jehovah on account of the hypocrisy of their masters, because they said, He shall not see our last end, the wicked Jews trying to persuade themselves that the Lord is blind toward their wickedness, that they may pursue their ungodly ways without interference, safe from the calamity which Jeremiah had threatened. But the Lord answers in such a way as to rebuke the prophet in a gentle manner for the impatience displayed by him, at the same time pointing out that he is due to experience still greater tribulations.

v. 5. If thou hast run with the footmen and they have wearied thee, then how canst thou contend with horses? If he could not endure the comparatively little trouble which had come upon him till now, he would assuredly never be able to stand the great sufferings which would come to him in the future. And if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan? literally, “And in a land of peace thou wast secure, how wilt thou do along the wooded banks of Jordan?” The comparison is between an inhabited district, with its comparative security, and a country of primitive forests and undergrowth, where wild animals abounded, the application being the same as in the first part of the verse.

v. 6. For even thy brethren and the house of thy father, even they have dealt treacherously with thee, his very closest relatives practicing perfidy against the prophet; yea, they have called a multitude after thee, pursuing him after the manner of a pack of dogs. Believe them not though they speak fair words unto thee. Thus the Lord warns His servant against hypocrisy and coming tribulation, at the same time intimating that the wickedness of the people had not yet reached its highest stage. But eventually the judgment would strike them.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

Jer 12:1

Painfully exercised by the mysteries of the Divine government, the prophet opens his grief to Jehovah. Righteous art thou, etc.; rather, Righteous wouldest thou be, O Jehovah, if I should plead with thee; i.e. if I were to bring a charge against thee, I should be unable to convict thee of injustice (comp. Psa 51:4; Job 9:2). The prophet, however, cannot refrain from laying before Jehovah a point which seems to him irreconcilable with the Divine righteousness. The rendering, indeed, must be modified. Let me talk with thee of thy judgments should rather be, yet will I debate questions of right with thee. The questions remind us of those of Job in Job 21:1-34; Job 24:1-25. Thus to have been the recipient of special Divine revelations, and to be in close communion with God, gives no security against the occasional ingress of doubting thoughts and spiritual distress. Wherefore are all they happy, etc.? rather, secure. The statement must be qualified by what follows. In the general calamity the wicked still fare the best.

Jer 12:2

Far from their reins; i.e. from their heart (the seat of strong impulses and desires); comp. Psa 16:7; Psa 26:2.

Jer 12:3

Hast seen me, and tried; rather, seest me, and triest. Pull them out. Perhaps this is correct, and there is an allusion to the figure of the plant in Jer 12:2. But the verb need mean no more than “separate” (comp. Jer 6:29). Prepare them; literally, consecrate them, as victims for the sacrifice.

Jer 12:4

How long, etc.? The verse is decided rather differently by the Hebrew accents. The question should end at wither, and the following words run on. Every field should be the whole field (i.e. open country). The connection has caused some difficulty. But drought is constantly described as a judgment (Jer 3:3; Jer 5:24, Jer 5:25; Jer 14:2-7; Jer 23:10), and it is a prophetic doctrine that the lower animals suffer for the fault of man. Because they said; rather, because they say. The speakers are the ungodly. The subject of the following verb is uncertain. Some think it is God; but when God is said to “see” (i.e. take notice of) anything, it is always something actually existing. The subject must, therefore, be the prophet, of whom the ungodly scoffingly declare, He shall not see our last end, because his predictions are mere delusions.

Jer 12:5

Jeremiah’s impatience corrected. The expressions are evidently proverbial. The opposition to the prophet will reach a still higher pitch; and if he is so soon discouraged, how will he bear his impending trials? And if in the land of peace, etc.? a second figure, the translation of which needs amending. If (only) in a land of peace thou art confident, how wilt thou do in the pride of Jordan? The “pride of Jordan” means the thickets on its banks, which were notorious as the haunts of lions (Jer 49:19; Jer 50:44; Zec 11:3). ” Lions’ bones have been found by Dr. Roth in the gravel of the Jordan. Lions are seldom or never found now west of the Euphrates, although they occasionally cross the river” (Revelation W. Houghton, ‘Bible Educator,’ 1.22).

Jer 12:6

An example of the “treachery” referred to in Jer 12:1; a conspiracy against Jeremiah in his own family. Have called a multitude after thee; rather, have called aloud after thee, as one raises a hue and cry after a thief.

Jer 12:7-17

A separate prophecy. The key to it is in 2Ki 24:1, 2Ki 24:2, where it is related that, after Jehoiakim’s rebellion against Nebuchadnezzar, “Jehovah sent against him bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it.” The prophecy falls into two strophes or sections, 2Ki 24:7-13 and 2Ki 24:14-17. In the first we have a complaint of the desolation produced by the guerilla warfare; in the second, a prediction of the captivity of the hostile peoples, not, however, without a prospect of their return home and conversion to Jehovah. It is evident enough that this passage stands in no connection with what precedes. The whole tone is that of a description of present scenes and not of the future. Sometimes, no doubt, a prophet, in the confidence of faith, represents the future as though it were already past; but there is always something in the context to determine the reference and prevent ambiguity. Here, however, there is nothing to indicate that the description relates to the future; and it is followed by a prediction which presupposes that the preceding passage refers to the literal past.

Jer 12:7

I have forsaken mine house. The “house” is here not the temple, but the people of Israel, as the parallel clause shows (see Hos 8:1, and setup. Heb 3:6; 1Ti 3:15). Jehovah, not the prophet, is evidently the speaker. I have left; rather, I have east away. Into the hand of her enemies. The Hebrew is more expressive: “Into the palm of the hand.” Bonomi has an engraving from the monuments of guests at a banquet, holding their drinking-vessels in the deeply hollowed palm of their hand. So here the people of Israel, in her weak, fainting state, needs only to be held in the quiet pressure of the palm of the hand. The remark and the illustration are due to Dr. Payne Smith.

Jer 12:8

The reason why Jehovah has given up his people. Israel (or, more strictly, Judah) has proceeded to open hostility against his God. He is unto meor rather, has become unto meas a lion in the forest; a familiar circumstance (comp. on Jer 12:5 and Jer 4:7). Therefore have I hated it. “To hate” is a strong expression for the withdrawal of love, shown by the giving up of Israel into the power of his enemies, as Mal 1:3 (Keil).

Jer 12:9

The first part of this verse is mistranslated. Instead of Mine heritage is unto me, etc; it should be, Is mine heritage unto me (i.e. to my sorrow, a dativus ethics) a colored bird of prey? Are birds of prey round about her? The passage is difficult, but the following seems the most plausible explanation:Jehovah is represented as surprised to see his chosen people a prey to the heathen (a strongly anthropomorphic description, as if Jehovah had not anticipated that his “giving up” his people would have such sad results). It seems to him (adopting human modes of speech) as if Israel were “a colored bird of prey,” the bright plumage of which excites the animosity of its less brilliant comrades, who gather round it and pull it to pieces. It is an allusion to the phenomenon, well-known to the ancients (Tacit; ‘Ann.’ 6.28; Suet; ‘Caes.,’ 81; Plin.,’ Hist. Nat.,’ 10.19), of birds gathering round and attacking a strange-looking bird appearing in their midst. The prophet might have simply said “a bird;” why does he say “a bird of prey (ayit)”? Probably because he has just described the hostile attitude of Israel towards Jehovah under the figure of a lion. Some particular, rare kind of vulture seems to be intended. Sennacherib apparently uses a cognate word (‘it) for the vulture (‘Taylor Cylinder,’ 3. 68). Bochart and Gesenius, following the Septuagint, think “hyena,” and not “bird of prey,” is the right rendering in the first clause; but Gesenius does not offer any other passage for the meaning bestia rapax. Come ye, assemble all the beasts of the field. There is a parallel passage in Isa 56:9, where, as here, the “beasts of the field (i.e. the wild beasts of the open country) are the heathen powers employed as God’s instruments for chastising Israel (comp. also Eze 34:5, where the same figure occurs). “The prophet adopts the strongest way of expressing that Israel, utterly bereft of his natural defenders, lies at the mercy of the great heathen empire” (note on Isa 56:9). Come to devour; rather, bring them to devour.

Jer 12:10

Another simpler and more natural image, expressing the same idea, as these in Jer 12:9. The favorite way of representing Jehovah’s relation to his people is that of a vine-proprietor to his vineyard (see on Jer 2:21). How would a vineyard be ruined if a band of shepherds were to drive their flocks among the tender vine-shoots! The many pastors (or, shepherds) are clearly Nebuchadnezzar and his generals (comp. Jer 6:3). My pleasant portion. Jehovah is the “portion” of his people; his people and its land are the “portion” of Jehovah (see on Jer 10:16). The epithet “pleasant” expresses the emotion of the surprised speaker.

Jer 12:11

Layeth it to heart; rather, laid it to heart. Inconsiderateness is repeatedly spoken of as an aggravation of the moral sickness of Israel (Isa 42:25; Isa 57:1, Isa 57:11).

Jer 12:12

Upon an high places thresh the wilderness; rather, upon all bare heights in the wilderness (see on Jer 3:2). Hardly with a reference to their pollution by idolatry; the mention of “the wilderness” (or pasture-country) suggests that it is merely a feature in the impoverishment of the country (a contrast to Isa 49:9). The sword of the Lord shall devour; rather, the Lord hath a sword which devoureth. It is the heavenly sword (Isa 34:5), the symbol of Divine vengeance (see below on Jer 46:5).

Jer 12:13

A description in proverbial language of the absence of “peace” (literally, soundness, i.e. prosperity, security), from which “all flesh” in Judah at this time shall suffer. The trouble of sowing has been in vain, for they have reaped thorns (so we must render grammatically, and not shall reap, and in the next clause shall not profit ought to be have not profited). And they shall be ashamed of your revenues; rather, be ashamed then of your produce; but it is more natural to emend the pronominal suffix, and render, and are ashamed of their produce (the Authorized Version seems to have very nearly taken this easy step). It is, of course, the produce of husbandry which is referred to.

Jer 12:14

Here occurs a transition. The prophet comes forward with a denunciation in the name of Jehovah. All mine evil neighbors; the hostile, peoples, mentioned, in 2Ki 24:1-20. My neighbors, because Jehovah “dwelleth in Zion.” Pluck them out of their land; viz. by deportation into a foreign land. Judah and the neighboring nations shall share the same fate. This is indicated by the use of the same verb “to pluck out” in the next clause with reference to Judah. In the ease of Judah, however, to be “plucked out” is a mercy as well as a judgment, considering who they are “out of” whose “midst” the Jews are “plucked.”

Jer 12:15

I will return, and have compassion. The rendering is too Hebraistic; the sense is simply, I will again have compassion. The prophets offer no partial or “nationalistic” view; of the mercy of God (comp. on Jer 48:47).

Jer 12:16

Israel has been converted and restored, and if the other nations follow his example and swear by my name, i.e. adopt the religion of Jehovah (comp. Isa 19:18), they shall be rewarded by being suffered to dwell safely in Israel’s midst. Observe the contrast with Jer 12:14. Before, Israel had dwelt amidst them to his own detriment; now they shall dwell amidst Israel to their profit.

HOMILETICS

Jer 12:1, Jer 12:2

The prosperity of the wicked.

I. THE DIFFICULTY. The prosperity of the wicked was a difficulty of peculiar force to the Jews, since it seemed to contradict an item of their peculiar faiththe doctrine of temporal rewards and punishments. The difficulty is less to us Christians; but it is idle to deny its existence. It is threefold.

1. The success of wickedness. The treacherous plans of the wicked often succeed. Their violent actions are often unchecked and produce fatal results. How is it that these evil things are not frustrated before they ripen to perfection? That wicked men should plot evil, should attempt evil, we can imagine; but that they should be allowed to carry it outoften only because many accidents are favorablethis is hard to understand. “Wherefore doth the way of the wicked prosper?”

2. The security o/ the wicked. After they had succeeded we should expect that they would discover the vanity of their most prosperous efforts. But they not only attain their objects. They find these to be satisfactory, and are able to enjoy them with calm self-complacency. Here is the greater mystery: after completing their bad deeds the wicked are left in undisturbed enjoyment of the fruits of them. “Wherefore are all they secure that deal very treacherously?”

3. The Divine blessing apparently enjoyed by the wicked. Not only does their own work succeed, but Providence bestows favors upon them. Outside events of life over which they have no control minister to their prosperity. Here is the greatest element of the difficulty. God has planted them, and they enjoy fruitfulness through his help.

II. THE WAY TO TREAT THE DIFFICULTY.

1. Face it. Jeremiah boldly confronted his troublesome thoughts. People often try to hush up their doubts. The result is that a subtle spirit of skepticism spreads unconsciously through all their ideas, and its disintegrating influence undermines all solid faith. Suppressed doubt is fatal to sincerity. It begets indifference to truth. We cannot hold firmly the truths we know till we distinctly separate these from those we doubt. The suppression of doubt is cowardly. Doubt can only be conquered by being boldly confronted.

2. Do not charge God foolishly. Jeremiah did not accuse the justice of God. We are dim-sighted and weak in our judgment. Much of this great world must be a mystery to us. We must not assume that, because we cannot justify the ways of God, they admit of no justification. It is foolish as well as rebellious to presume to be the judge of God.

3. Bring the difficulty to God. Doubt should drive us to prayer. God only can enlighten our darkness. God graciously permits his children to plead and debate with him (Isa 1:18). Doubt is not necessarily a result of any misconduct. But, however it arises, it is best to confess it to God.

III. THE DIRECTIONS IN WHICH TO LOOK FOE A SOLUTION OF THE DIFFICULTY.

1. The righteousness of God. Jeremiah sees the difficulty, but it does not drive him from faith in the justice of God. Religion makes constant demands on faiththe personal faith of trust in the character of God where appearances are against what we believe that character to be. Confidence in the unwavering righteousness of God will help us to look for certain indications of a solution of the difficulty occasioned by the prosperity of the wicked. Right must and will be done, and if it is not yet accomplished it will be ultimately. From the character of God we may thus reason to his certain action (Gen 18:25).

2. Hence we have an argument in favor of future rectification. Jeremiah expects it to come even in this life, though it is long deferred (Verse 3). The Christian looks for it in the great judgment, and the fruits of this in the life to come.

3. The difficulty may be lessened even for the present by the reflection that material prosperity is not real prosperity. It may be well for a good man to suffer. Prosperity may be an evil. True welfare consists not in success, not in security from calamity, but in inward peace, in progress in the Divine life.

Jer 12:2

(last clause)

God near to the mouth but far from the life.

I. IT IS POSSIBLE TO HAVE THE NAME OF GOD ON OUR LIPS WHILE THE THOUGHT OF GOD IS ABSENT FROM OUR MINDS. This is the case with mere formal worshippers, who use the language of devotion without realizing to themselves its meaning. The danger of it besets us all. Words come to be handled like coins, without any distinct recognition of what they represent. This applies especially to words which refer to God, since it requires a high act of abstraction to keep constantly before us the ideas of the unseen Object of such language. Understand that these empty words are worse than wasted breath; they are a mockery to God, a deception to men, and a source of self-delusion to the speaker of them.

II. IT IS POSSIBLE TO HAVE THE NAME OF GOD ON OUR LIPS WHILE THE LOVE OF GOD IS ABSENT FROM OUR HEARTS. We may not fall into the first mistake. The language may not be empty words. The thought of God may be present. Yet this may be a mere thoughta cold and barren idea, having no influence on our affections. This religion of words and notions is a vain thing. Indeed, it is not a religion at all; it is only a theology. Religion does not begin till the heart opens to receive God. It consists not in the intellectual recognition of God, but in the love of God (Deu 10:12).

III. IT IS POSSIBLE TO HAVE THE NAME OF GOD ON OUR LIPS WHILE THE POWER OF GOD IS ABSENT FROM OUR CONSCIENCES. God may be spoken of, thought of, approached with a certain affection, though not the true love of our hearts, and yet be practically disregarded. His will may still be of no account to us. We may still not make our lives subservient to his Law. There is then no evidence of God in our conduct. Though our thought may be religious, our life is godless.

IV. IT IS POSSIBLE TO HAVE THE NAME OF GOD ON OUR LIPS WHILE THE SPIRIT OF GOD IS ABSENT FROM OUR SPIRITS. The deepest fact of religion is the indwelling of the Spirit of Godthe real presence of God. God inhabits the soul as a temple. We may have much religiousness without this. The Name of God may be inscribed on the portals of the temple while the shrine is empty of his presence.

V. IT IS POSSIBLE TO HAVE THE NAME OF GOD UPON OUR LIPS AND TO BE VERY WICKED. If the Name be only on our lips, this is no sign of moral and spiritual goodness. The wicked contemporaries of Jeremiah were many of them religious precisionists; yet their moral guilt was nonetheless for all their language of devotion.

VI. IT IS POSSIBLE TO HAVE THE NAME OF GOD ON OUR LIPS AND TO SUFFER ULTIMATE RUIN. Formalism and hypocrisy may prosper for a time. Those men who had the Name of God on their lips were the wicked who prospered (Verse 1). Yet they were doomed to ultimate punishment. It is important to remember this constantly, since we are too ready to be deceived by professions and appearances.

Jer 12:5

A dark prospect.

If Jeremiah was ready to despair when he discovered the conspiracy of the men of Anathoth, how would he bear the news of the treachery of his own brethren? His condition under the lesser trouble made the prospect of greater trouble most alarming. The Divine admonition which such a situation showed him to need may be of value to others who may be repeating the experience of the prophet.

I. DESPAIR UNDER LESSER TROUBLE MAKES THE ANTICIPATION OF GREATER TROUBLE A DARK PROSPECT.

1. Greater trouble may reasonably be expected. God usually prepares us for the endurance of trials by sending them by degrees, and reserving the more severe till we have been trained to the endurance of milder ones. Few men can say that they have drunk the cup of sorrow to the dregs, and none can know what bitter drops may yet be in store for them.

2. The advent of greater trouble is not itself an alarming fact. Trouble is fearful only in proportion as it strikes fear into us. If we are prepared to meet it we need have no terror. God can give strength equal to our requirement, and for the sterner trial the more abundant support. The man’s trouble is greater than the child’s, but so is the man’s strength.

3. The one cause of alarm is in our weakness. If this is revealed before slight tests, it must be much worse when the strain is harder. The important point is not that after enduring the foot-race we shall fail in contending with the chariots, but that, failing in the one trial, we may expect only failure in the other.

II. THE PROSPECT OF GREATER TROUBLE SHOULD HELP US TO SEAR THE LESSER. Some of us are too ready to “give way” at once. But there is more power of endurance in all of us than we are ready to acknowledge to ourselves. After the latest wrench of the rack we cry out that we can bear no more; yet another and still another turn is given, and we do bear it. The prospect of this possibility should make us husband our strength. The very sight of danger may be a stimulus to courage by inspiring a heroic spirit. Life is generally pitched in too low a key, and thus men whine under slight smarts and shrink before mean difficulties. If the same men saw more imperative calls to energy and endurance, they would rouse themselves and call up latent powers which as yet lie slumbering unheeded.

III. FAILURE BEFORE LESSER TROUBLE SHOULD LEAD US TO SEEK BETTER MEANS FOR THE ENDURANCE OF THE GREATER.

1. It is more important that we should be able to bear the greater trouble. This is a more serious matter, and defeat under it involves a more overwhelming disaster. Therefore it is exceedingly needful to learn the lesson of our weakness before this has brought us into a more terrible condition of distress.

2. It is also more difficult to endure the severer strain. The strength which is barely sufficient for the cares and toils of a quiet home life will fail utterly if a man has to contend with lions in the wild thickets of the lonely Jordan valley. If health breaks down before the soft breezes of summer, how will it stand before the frost and fog of winter? If the young man falls into vicious habits while under the protection of his father’s home, what will become of him when he goes out into the world? If the prospect of sickness and earthly sorrow fill one with hopeless distress, how will he pass through the valley of the shadow of death? How will he endure death itself?

3. These questions should not make us despondent, but should drive us through self-diffidence to seek the help of God. Failure in small things will be good for us if it teaches us a wholesome lesson on our own weakness, and so inclines us to turn to a higher source of safety. Then we shall find that God’s strength is made perfect in our weakness (2Co 12:9).

Jer 12:7

The forsaken heritage.

I. GOD REGARDS HIS PEOPLE AS HIS LINEAGE. The temple was God’s house, the Jews were God’s heritage. The Church is now the habitation of the Spirit of God, and her members are God’s possession. This fact implies:

1. That God dwells with his people.

2. That he takes delight in them.

3. That he may be expected to protect them from harm.

4. That he has rights over them and claims their submission to himself.

5. That his honor is concerned with his people’s conduct, so that their wickedness is not a matter of indifference to him, but is an insult to his Name.

II. GOD MAY FORSAKE HIS HERITAGE. God’s people have no such “vested interests” that nothing can destroy their claims upon him. The present enjoyment of God’s favor is no guarantee that this will be perpetual.

1. History shows that God has forsaken his heritage in the past; e.g. the Jews, ancient Christian Churches of Asia and Africa, individual Christians who have fallen from the faith.

2. It is reasonable to expect that he will do this when honor and righteousness require it. Let us, there fore, not presume on the favor of God.

III. GOD ONLY FORSAKES HIS HERITAGE WHEN THAT HAS BECOME CORRUPT. God never leaves his people till they leave him. He is not changeable, capricious, arbitrary in his favors. His love never wanes, his grace never fails, his help and blessings are never limited. The change begins on man’s side. It is found in rebellion against God.

1. In self-will. The heritage becomes like a lion of the forest.i.e. no longer tame, but swayed by its own wild passions.

2. In evil-doing. The lion is fierce and destructivea beast of prey.

3. In direct opposition to God. The lion “cries out against” God.

IV. GOD‘S HERITAGE IS IN A TERRIBLE CONDITION WHEN IT IS FORSAKEN BY HIM. Birds and beasts of prey come up to devour the heritage.

1. It needs no positive act of God’s to bring desolation on his sinful people. If he but withdraw his protection, the natural evils of the world and the special evils which they have provoked will be enough to bring ruin on their heads.

2. God’s people will suffer in an especial way by the withdrawal of the Divine presence. The heritage is “like a speckled bird.” It is strange, and so it draws upon itself opposition. The Jews were a mark for the enmity of the heathen through the singularity of their national customs. Christians are often singled out for opposition from the world for similar reasons. If they have lost their peculiar protection, their peculiar position and nature will invoke a peculiar ruin.

Jer 12:13

Profitless labor.

I. PUNISHMENT WILL CONSIST IN PART IN THE PROFITLESSNESS OF LABOR. This will perhaps be the special punishment of industrious bad people. To them it will be peculiarly painful, for in proportion to the zest and earnestness with which any work is carried on will be the bitterness of disappointment when this is seen to fail Thus the victorious general is punished by being robbed of his conquests, the statesman by having his political schemes frustrated, the inventor by finding his invention superseded or rendered futile, the literary man by seeing his pro-auctions treated with neglect.

II. LABOR MAY BE GOOD IN ITSELF AND YET PROFITLESS. It need not be mistaken in direction nor incompetent in execution.

1. It may be real sowing. “They have sown “have not simply run uncertainly nor beaten the air with indefinite energy.

2. It may be the sowing of good seed. “They have sown wheat.”

3. It may be assiduous and arduous. “They have put themselves to pain.”

III. LABOR WILL BE PROFITLESS IF IT BE CURSED BY GOD. “They are ashamed of their increase because of the fierce anger of Jehovah.”

1. We cannot succeed in our work without the blessing of God. This is necessary, not only for those things in which we can do nothing and are wholly dependent on him, but also in regard to our own efforts. Man sows, but God must give the increase. We cannot order the seasons, command the weather, determine the germinating power of nature. The farmer is but the attendant of nature. The real work of the farm is done by nature, and nature is a name we give to the action of God. If, therefore, God did not follow with his work, the farmer might as well scatter sand of the desert over his fields as sow good wheat. So also all our labor depends on God’s biasing for its fruitfulness.

2. The curse of God will destroy the fruits of labor. Tremendous destructive agencies are in his hands. He can send frost to nip the tender buds, drought to wither the growing plant, blight to destroy the filling ears, storms to beat down the ripe corn. Sickness, commercial disaster, wars, etc; may frustrate the wisest, ablest, most industrious efforts of men. Therefore let us learn

(1) to live so that we dare ask for God’s favor;

(2) to labor at such work as God will approve; and

(3) to seek the blessing of God upon our efforts (Psa 90:17).

Jer 12:14-17

General punishment and general restoration.

I. PUNISHMENT IS GENERAL. It is not selective, it is impartially administered.

1. The people of God do not escape. If the Christian falls into sin, the Law of God must be vindicated on him at least as rigorously as on the worldly man, Judah had shared the sins of her neighbors; she must also share their punishment. If sin is general, so must be its penalties. No religious position which does not secure us against wickedness will protect us against its consequences.

2. The godless do not escape. The heathen nations are to suffer with Judah. Though they were sometimes the instruments in the hands of God for the chastisement of Judah, they were not on that account exonerated from blame for the bad motives of their conduct. The sin of others is no excuse for us in wronging them. The executioner of the law is himself subject to the law. They who do not admit the authority of God are not the less subject to his authority. Men who refuse to submit to the Law of God will be judged by that Law as certainly as those who have freely gone under its yoke. It is not for us to choose our government in spiritual things, but to submit to the one righteous government which God has set over all men. In the execution of this it will be found that all men have sufficient light to render them accountable for their actions, though the degree of their responsibility will vary with the degree of their knowledge.

II. RESTORATION IS GENERAL. This is offered to the heathen nations as well as to Judah. As general punishment must follow general sin, so general restoration will follow general repentance. Here, too, God is impartial.

1. This restoration is not the less perfect for each individual by being general. “Every man” is to come and each to his “own land” and his “own heritage.” There are men who seem to fear the broadening of the mercies of God, last they should become less valuable to each recipient, and so they would jealously narrow them to protect their full privileges for a few. Such ideas are not only basely selfishsince the holders of them quietly assume that they are among the fewthey are dishonoring to the grace of God, which is exceeding abundant, with enough for all who need it.

2. The general character of the restoration is its most happy feature. It will mean the abolition of war, rivalry, jealousy, separation, and the enjoyment of peace and brotherhood, the realization of the glory of the unity of the race through harmony in the unity of faith. “Then shall they be built in the midst of my people.” Thus through the great restoration, i.e. through the perfected redemption in Christ, we may look for the fulfillment of the great ideal human brotherhood.

3. The conditions of this restoration are the same for all, viz.

(1) the compassion of God, and

(2) repentance and amendment.

They who taught Judah to serve Baal must learn with Judah to follow the true religion. But if this condition is not fulfilled, the restoration can never be enjoyed.

HOMILIES BY A.F. MUIR

Jer 12:1-4

Moral difficulties with the providence of God.

The tone of this address to Jehovah is strikingly contrasted with that to the men of Anathoth. To them he is as a lion or a brazen wall. To Jehovah he is as a fretful child, ignorant, willful, perverse, and requiring to be corrected.

I. THE PROSPERITY OF THE WICKED A STUMBLING–BLOCK TO FAITH. (Jer 12:1, Jer 12:2.) David even is envious over this, and many a saint has felt its bitterness in his soul. That there are instances enough to make the idea plausible that wickedness is the best policy, we all know. The difficulties that beset the honest trader or the conscientious courtier and statesman are proverbial. And often just those measures which are most clearly condemned by Scripture and conscience appear to be the means most justified by the circumstances of the case. This view, however, is corrected by larger experience. It does not take all the facts within its scope, or it does not rightly interpret them. It is impossible for a mere outsider to judge of any one’s actual happiness, or the private conditions which most powerfully affect the possession and enjoyment of wealth or high position. The teachings of history and of individual experience will in the end lead to the conclusion, “Better is little with the fear of the Lord than great treasure and trouble therewith” (Pro 15:16).

II. THE IMPULSE TO FORCE JEHOVAH‘S HAND. (Jer 12:3). This is the meaning of Jeremiah’s imprecation. To one who sees by supernatural aid the tendencies of things, it must be very hard to refrain from this. Judgments that are justified to the moral nature sometimes appear to be mysteriously delayed. What would be well done had better be done quickly. But this is the presumption of the creature, the promptings of ignorance and not of faith. God can afford to wait. It is his character to have long patience, and the results more than justify this in the end. He will work out his purposes in his own way and in his own time, notwithstanding the impatience of his servants inquiring, “What or what manner of time?” There is a species of tempting Providence closely connected with this in many spiritual men. They have the clearest conviction that certain things are right and proper for them to do, and, without consulting as to seasonableness or the best means for their accomplishment, they hasten to do them, and then expect that God will recoup them for the loss they incur or extricate them from the difficulties in which they have entangled themselves. This certainly is not waiting upon the Lord, but an arrogant assumption of his prerogatives. It was the principle that lay at the root of Moses’ great transgression; and even the disciples had to be rebuked because they knew not what spirit they were of.

III. THE TONE OF THE PROPHET‘S PRAYER. Superficially it appears reasonable, considering the character and position of those to whom he refers. And there is at any rate a formal recognition of the righteousness of God to begin with. It is evident, too, that the conscience of the prophet is without offence in the sight of God, and yet there can be no doubt that the language he adopts is not to be justified. He is carried away by excess of zeal, but it is zeal without knowledge, and he himself will be the first bitterly to regret his presumption. It is a perilous thing for any man to attempt to judge his fellows by infallible standards. One thing in the behavior of the prophet was to be commended. He did not conceal these thoughts within himself. He says, “Let me talk with thee,” conscious that in this openness of soul lay his moral safety. A few minutes’ honest communion with God will tap many a festering sore and correct many a subtle error of spirit and life. The last lesson of Divine revelation is not severity but love.M.

Jer 12:5, Jer 12:6

A prophet’s foes they of his own household.

These two verses are related, and must be read together in order to get at their proper sense. The prophet had complained of the treachery and prosperous circumstances of the enemies of Jehovah; whereupon he was told that worse things were in store for himthat his own family would be his fiercest opponents. This was in a degree the lot of Christ; it is experienced by many of the true servants of God.

I. THE WORD OF GOD IS NOT ACCORDING TO THE WILL OF THE FLESH, AND THEREFORE MAY BE EXPECTED TO EXCITE HATRED AND OPPOSITION WHERE THAT ASSERTS ITSELF.

II. THE SERVANT OF GOD WILL OFTEN BE TRIED BY THE FAILURE AND DEFECTION OF HIS MOST CHERISHED FRIENDS.

III. IT BEHOVES ALL WHO ARE ENTRUSTED WITH DIVINE TRUTH TO ASK THEMSELVES WHAT IS THE GROUND OF THEIR CONFIDENCE.M.

Jer 12:7, Jer 12:8

Leaving all for God.

(Naegelsbach is of opinion that the words of Jer 12:7-13 “are to be understood as having a double reference,” i.e. both to the prophet’s own feelings and to Jehovah’s judgment. Zwingli and Bugenhagen consider that Jehovah begins to speak at “Go” or “Come,” in Jer 12:9. There is evidently an intimate blending of the prophetic with the Divine consciousness throughout the whole passage.) A hard duty, but one often devolving upon faithful servants of Jehovah. Indeed, spiritually, it is the first condition of discipleship imposed by Christ. Only thus can the soul preserve its equipoise and integrity in what may be required of it. The Master will brook no rival.

I. THE REASONS FOR SUCH A SACRIFICE. It is possible that for one with the keen, affectionate nature of Jeremiah, much intercourse with his family and friends would have interfered with the performance of his duty. He was appointed to discharge an anomalous function, for which the greatest concentration of energy and spirit was required. Even though he had to weep as he spoke the words that God had commanded him, he must speak. His duty to the nation overshadowed or pushed into the background the claims of friends. So the follower of Christ may be subjected to discipline in providence, or to voluntary self-deprivation of a like kind by the demands of spiritual work. And it behooves all who labor in the cause of truth to hold themselves spiritually detached from those things and relations which might impede true usefulness.

II. KEEN PERSONAL SORROW IS FREQUENTLY OCCASIONED BY IT. That it was a real trial to Jeremiah there can be no doubt; and probably the special discovery made to him (Jer 11:18 seq.) was intended to facilitate the transfer of attachment to Jehovah. The endearing terms”mine house,” “mine heritage,” “the dearly beloved of my soul,” and the manner in which he repeats the history of his estrangement, prove how deeply the trial had affected him.

III. THEREBY IS TESTED THE LOYALTY OF THE SAINT TO GOD. In a question between one’s friends and Jehovah, the settlement ought not to be doubtful to the mind of the saint. The reasons for withdrawal from entangling relations may not immediately appear, but the believer can with confidence leave them in the hands of God, by whom they will in due time be revealed. There is a danger in the midst of ordinary human relations that Jehovah shall be considered simply as an addition to our obligations, instead of being the supreme and all-modifying influence of our life. In proportion to the severity of the experience will be the consolations to be received.M.

Jer 12:14-17

Mercy and judgment.

In these verses we have one of the “larger words “which make the whole world’s testament of salvation and life. The threatenings are stern and will be executed to the letter; but the promises seem to transcend the immediate occasion. A gate of hope and redemption was herein opened to multitudes who at that date were not included in the covenant of Israel. The conditions upon which their possible comprehension within the future Israel is based are moral and spiritual, and therefore truly universal

I. THE GREATEST JUDGMENTS OF GOD UPON THE NEIGHBORS OF ISRAEL BUT CORRESPONDED WITH THEIR CRIMES. That grave evils were inflicted upon the enemies of Israel cannot be denied. Multitudes were put to a painful death. Nations were uprooted, and human life appeared to be looked upon as an insignificant thing. In judging of this, however, it must be remembered that they had clone and were ready to do similar things to Israel and Judah. The moral platform, too, upon which they lived has to be considered. Ages of depravity and barbarism, upon which higher appeals would have been utterly lost, had to be imaginatively impressed and overawed. And there were not wanting testimonies of conscience amongst the enemies of Israel themselves to justify this course. But

II. EVEN IN BEING PUNISHED FOR THE SAKE OF ISRAEL, THEIR DESTINY WAS LINKED WITH HERS. If at first their lot would appear to be hard and inconceivably hopeless, yet in the end there can be no question that they were gainers by the association. In common life, with those whom they subdued they received manifold advantages, especially of a spiritual kind, and the choice was set before them of good as well as evil. On the principle, therefore, that it is better for one to suffer even severely at first if afterwards he may retrieve his position and attain to a higher and more desirable one through the initial discipline, it was better for these nations to Be brought to book in this way for Israel’s sake. Enemies to Begin with, they might, and in many cases did, become friends and fellow-heirs of the promise.

III. APPARENT LENIENCY TOWARDS ISRAEL IS JUSTIFIED BY ULTERIOR PURPOSES OF UNIVERSAL BLESSING. As compared with her neighbors, it might appear as if one measure were meted out to her and another to them. But this is only contemporary and relative. The punishment inflicted has to be estimated by the spiritual deprivations which accompanied it. The deferring of Israel’s hope must have been a keener sorrow than any mere temporal reverse. It must be remembered that through Israel, the seed of Abraham, all nations were to Be blessed. To avert from her utter extinction was indirectly to ensure the greater benefit to the future. But that to be made to cease as a nation from the face of the earth would have been relatively less painful than many of the dispensations through which she had to pass, cannot but be allowed.

IV. IN THE MIDST OF DESERVED JUDGMENT THE FREE MERCY OF GOD IS THE MORE CONSPICUOUS. How unlooked for this promise concerning the future of Israel’s enemies! The silver thread of hope traverses the dark labyrinth of judgment. It is only the wisdom of infinite Love that could so disentangle spiritual possibilities from such stupendous and widespread ruin. How glorious the mercy which can so assert itself! The only phrase that can describe the phenomenon is “grace has reigned.” The individual sinner, in the midst of his deserved miseries, may take comfort from this. However great the wretchedness and ruin which he has brought upon himself, and however long continued his alienation from God, if he but turn now from his wickedness, a way of escape will be opened up for him through the sacrifice of Christ.M.

HOMILIES BY S. CONWAY

Jer 12:1

Perplexing questions.

“Wherefore doth the way of the wicked prosper?” etc. Unquestionably they very often do. Some of the reasons are

I. THEY ARE MORE SHREWD. “The children of this generation are wiser than the children of light.” They give more heed to the laws of success, are more alert to seize opportunities and to guard against those men and things which would work them harm. No amount of piety will compensate for inattention to the laws of success.

II. THEY ARE LESS SCRUPULOUS. Where success is thus won by some seemingly short cut which a godly man hesitates to take, it will not seldom Be found, after awhile, that the apparently long way round of the righteous was yet the nearest because the truest road. But meanwhile the ungodly appear to have the best of it.

III. THEIR ATTENTION IS MORE CONCENTRATED AND UNDIVIDED. The godly man cannot say in regard to the pursuit of this world’s goods, “This one thing I do;” but the ungodly can. Whilst “not slothful in business,” the Christian has also to “serve the Lord.” Whilst a citizen of this world, he is also a citizen of another country, even a heavenly one, and by his faith he has avowed that he seeks that country. His attention must therefore be divided, as his who sows only to the flesh is not.

IV. THE LONG–SUFFERING OF GOD. The ungodly are his children, though ungrateful ones, and the heavenly Father would woo and win them back. Therefore in all gentleness he deals with them, making his sun to shine and his rain to descend on them as on his faithful children. The long-suffering of God is to lead to repentance.

V. TO TEST, IMPROVE, AND DECLARE THE FAITH OF THE GODLY. If righteousness were a royal road to riches, and faith infallibly led to fortune, where would Be the room for trust in God? How would such trust Be tested and deepened, and how would it ever be made manifest? The devil would have had reason for his taunt concerning Job, “Doth Job serve God for naught?” But that there may Be such men as Job, heroes of the faith, pure, noble, God-fearing souls, saints indeed, God does at times let such men serve him for naught so far as this world is concerned, and hands over this world’s wages to the devil, that he may with them bribe, as he in vain sought to bribe our Lord, those who will “fall down and worship him.” But that these questions may not perplex us, let us live day-by-day in view of the unseen and eternal, walking with God, holding communion with him; so shall our estimates of this world’s prosperity be corrected, and we shall be able to behold with calmness the allotment of that prosperity to the ungodly rather than to ourselves.C.

Jer 12:3

Imprecatory prayers.

“Pull them out like sheep,” etc. There are many of these. Some of them, like this one, are very terrible (cf. Psa 109:1-31.; Psa 137:9, etc.). How are they to be understood? how justified? Of what use are they to us now? Questions like these cannot but be started in reading such prayers. The difficulty of them has been felt by almost every Christian and even humane reader. To get rid of such difficulty

I. SOME HAVE SPIRITUALIZED THEM. The slaughter work which they call for is to be done, not on human bodies, but on human wickednesses, those inward and deadly foes which are so many and which hate us with cruel hatred. But whilst it is quite lawful to so make use of these petitions, it cannot be said that this is what they who first prayed them meant.

II. OTHERS HAVE TRIED TO TURN THEM SIMPLY INTO PROPHETIC PREDICTIONSmere announcements of what God would do. But such alteration would never have been thought of but for the moral difficulty of letting them stand as they are. And the alteration is not permissible.

III. OTHERS, VERY MANY, HAVE EXPLAINED THEM ON THE GROUND OF THE IMPERFECT SPIRITUAL CONDITION OF GOD‘S ANCIENT PEOPLE. “They knew,” it is said, “no better. True, their prayers are wrong, unchristian, cruel, but they are to be excused because of the dim light, the very partial knowledge, of those days.” But, in reply, it is clear that they were not ignorant; they had plain laws against revenge (cf. Le Jer 19:8; Exo 23:4, Exo 23:5). And hence St. Paul, when arguing against revenge, cites the Old Testament, as in Rom 12:19, Rom 12:20, quoting from Deu 32:35 and Pro 25:21 (cf. also Pro 20:22; Pro 24:17). And Job (31.) emphatically disavows both the act and thought of revenge; and so David (Psa 7:4, Psa 7:5). And see David’s conduct in regard to Saul twice. See, too, his gratitude to Abigail for holding him back from revenge (1Sa 25:1-44.). And they had numerous laws enjoining mercy (cf. also Balaam’s speech, given in Micah, “What cloth the Lord require of thee, but to do justly, and to love mercy,” etc.?).

IV. OTHERS HAVE SAID THAT SUCH REVENGEFUL UTTERANCES ARE BUT THE HUMAN ELEMENT IN THE OLD TESTAMENT WRITERSthat they were not inspired when they thus speak. But David claims inspiration (2Sa 23:1, 2Sa 23:2). And the apostles claim it for him; and with especial reference to the hundred and ninth psalm, one of the most notable of these utterances (Act 1:16). And they were composed for the temple service as acts of worship. Hengstenberg says of them,” They were from the first destined for use in the sanctuary. The sacred authors come forth under the full consciousness of being interpreters of the spiritual feelings of the community, organs of God for the ennobling of their feelings. They give back what in the holiest and purest hours of their life had been given to them.” Hence we are compelled to regard these utterances as being only

V. THAT WHICH IT WOULD BE RIGHT FOR A GOOD MAN, PLACED IN THE LIKE CIRCUMSTANCES, BOTH TO FEEL AND UTTER. Let it be remembered:

1. They knew nothing or but little of the great day of future judgment as we do.

2. The judgments implicated are all temporal. It can never be fight to pray for the eternal damnation of any soul, and this they never do.

3. Many of the expressions are poetical.

4. These desires for the overthrow of their enemies were:

(1) Natural. Resentment against wrong, anger on account of it, and desire that it may be punished, are implanted in us. Let us but place ourselves in their position. How did we feel in the time, e.g; of the Indian Mutiny?

(2) Necessary. In those fierce days a stern and fierce spirit was needed if any people were to hold their own at all (cf. Isaac Taylor, on ‘ Spirit of the Hebrew Poetry’).

(3) Based on the eternal truth of God‘s retributive justice. God had declared by word and deed this attribute of his. Could it, then, be wrong that they should call on him to show himself what he had declared himself to be?

(4) Left to God to carry out. “Unto God,” says Jeremiah, “have I revealed [or, ‘committed’] my cause.

(5) And in the New Testament we have some similar utterances. (Cf. Mat 23:11.)

(6) And we ourselves in warwhich we all allow to be at times lawfulact on these very principles, and do for ourselves what the Old Testament saints only besought God to do. Hence conclude that, in like circumstances and for similar reasons, such prayers as these are not evil. What the New Testament condemns is revenge for private personal injuries, for persecution when suffered for the gospel’s sake; but not war for defensive purposes, and therefore not the stern spirit which is essential to war. And one practical lesson from all such utterances is that they reflect what exists in Goda determined and fierce hatred against wickednessand therefore they awaken a salutary fear of that vengeance and an earnest desire to “flee from the wrath to come.”C.

Jer 12:5

Failure in little things.

“If thou hast run with the footmen,” etc.? The prophet of God was weary hearted. Like Job, like the writer of the thirty-seventh psalm, like John the Baptist, he was sore perplexed at God’s dealings. The wicked prospered, the righteous were cast down. Hence he sadly asks, “Wherefore doth,” etc.? (Verse 1). Now, God answers such questionings as these in different ways. Sometimes by showing his servant the true state of the ungodly, making him” to understand their end.” Sometimes by revealing to the righteous the vast superiority of their portion over that of the ungodly. Sometimes by gently soothing the ruffled spirit. At other times, as here, by rousing rebuke and sharp remonstrance, bidding him bethink himself, if he broke down under these comparatively small trials, how would he bear up when much more terrible ones had to be endured? If running with “footmen” was too much for him, then how would he “contend” with the swift “horses ‘? If he could feel secure only in a quiet land (see Exposition), how would he do in a region full of peril like that of the jungle-land, the lair of the lion and other fierce beasts of prey, which stretched along the banks of the Jordan? Greater trials were to come to him than he had as yet known; how would he meet them if he failed in the presence of these lesser ones? Now, in applying the principle here laid down, note

I. GOD PUTS UPON US FIRST THAT WHICH IS LESS, AND AFTERWARDS THAT WHICH IS GREATER, In all departments of life.

1. Our physical powers are taxed first lightly, afterwards more heavily.

2. So our mental powers; the easy lessons first, then-those that are more difficult.

3. So with our moral life; temptation comes “as we are able to bear it.”

4. So in business life i the lesser responsibilities and duties first.

5. And so in the spiritual life; God does not expect from the young beginner that which the veteran in his service can alone render.

II. AND THE LESS IS TO PREPARE US FOR THE GREATER. Childhood is to prepare for youth, that for manhood, and all our life here for our everlasting life yonder. But

III. FAILURE OF THAT WHICH IS LESS CARRIES WITH IT FAILURE IN THAT WHICH IS GREATER ALSO. This is the law implied by the question of Verse 5. And it is a universal law. Therefore we may ask this question, “If thou hast run,” etc.?

1. Of such as are unable to bear the lesser trials of life. What unmanly complaining we often hear, though in the presence of sorrows compared with which their own are as nothing! If they fail here and now, what will they do there and then?

2. Of such as find a little prosperity do them harm. This is the reason why many are kept poor. God sees that they would be puffed up, spiritually injured in many ways, if worldly prosperity were granted them; and hence he keeps it away. A little was given, as if to test them, but they could not bear it; and hence in God’s love they were not tried again.

3. Of such as fall before slight temptation. If conscience is set aside and trampled on in lesser matters, it will be served no better in such as are greater.

4. Of such as are looking for a more convenient season than now to yield themselves to God. Will the opposition of your own heart, of the world around you, of the power which habit has over you, become less? But if you yield thereto now, how will it be when all these have become, as they will, more powerful still?

IV. BUT THE REVERSE OF THIS LAW IS TRUE ALSO. Victory over the less will lead to victory over the greater. By the successful running with the footmen we shall be prepared for the severer contest with horses. Hence little trials borne well prophesy our bearing well such as may be greater, should God please to send them. And if, when entrusted with but a few things, we are found faithful in them, the Lord whom we serve is likely to make us” ruler over many things.” The lesser temptation resolutely withstood prepares for withstanding the greater when it comes; and the overleaping of the frail barriers that now may oppose our self-surrender to Christ ensures that nothing at any future time shall be able to keep us back from him, nothing shall “separate us from the love of Christ.”C.

Jer 12:7-13

The hiding of God’s face.

Here is a most terrible condition of things set forth. It may be taken as telling of the calamities which ensue when God hides his face from his people. It is terrible every way. Because

I. OF HIM BY WHOM HIS FACE IS HIDDEN. It is God. We feel such conduct from our fellow-men according to our estimate of the person who manifests it. Now, all these facts which make the hiding of his face grievous to us meet in Godrighteousness, goodness, wisdom, power. Were he devoid of these, could we question the existence of any of them in him, we could bear with more equanimity his hiding his face from us.

II. OF THOSE FROM WHOM HIS FACE IS HIDDEN. Had they been enemies all along, it would have been taken as a matter of course; that he should have regarded them with favor would never have been expected. Or had they been strangers and aliens to him, then, too, his favor would not have been looked for. Or had that favor never been known or enjoyed, then its absence would not have been felt, nothing that they had been accustomed to would have been missed. But the reverse of all this is the truth. They had been counted by him as friends, as dear children, as precious in his sight; and he had been wont to cause his face to shine upon them. See the endearing epithets by which he describes them. He had counted them as “the dearly beloved of his soul” (Jer 12:7), “his portion,” “his pleasant portion,” etc. (Jer 12:8-10). How dark, therefore, must be the frown of God to such! how intolerable to them his displeasure ]

III. OF THAT WHICH ACCOMPANIED THE HIDING OF HIS FACE. There is withdrawal:

1. From the sanctuary. “I have forsaken mine house.” The customary services went on, but the glow, the unction, the power of them had departed. The place where his honor dwelt, the dearly beloved of his soul, was forsaken by him.

2. From the people. His heritage was no longer pleasant to him; he delighted not to dwell amongst them. All that joy, strength, prosperity, which belonged to them when God was amongst them had departed.

3. From the land. “The whole land is made desolate.” In the outward circumstances and surroundings of the people the effect of God’s hiding his face from them became terribly manifest. And there has come a terrible revulsion of feeling on the part of God towards them (see Jer 12:8, Jer 12:9). And not only his mind, but his hand, his providence, is awfully changed towards them. He calls on their enemies to come (Jer 12:9). And they come (Jer 12:12). And the ruin is complete: “The sword of the Lord shall devour from the one end of the land even to the other” (Jer 12:12). All their own planstheir sowing of wheat (Jer 12:13)for their own good are miserably defeated, they “reap thorns.” Thus the inward displeasure of God manifests itself oftentimes in the outward circumstances of a man or nation.

IV. OF THAT ON ACCOUNT OF WHICH GOD‘S FACE IS HIDDEN. It was “because no man layeth it to heart” (Jer 12:11). The lesser judgments of God, his repeated warnings, had been disregardedhearing they heard not, seeing they saw not; and hence all this. Had the cause of their woe been their misfortune, the result of mistake, or ignorance, or lack of timely counsel, then there would have been some element of consolation amid all they had to suffer. But to add to their distress was the ever-present reflection, “It was all our own fault; we brought it all on ourselves.” With what intense hatred, therefore, should we look upon all that grieves the Spirit of God! and with what earnest haste should we endeavor to return unto God, if we have wandered from him! These miseries which beset those from whom God hides his face are his loving scourgings whereby we may be led to say, “I will arise and go to my Father, and will say unto him, Father,! have sinned,” etc.C.

Jer 12:9

The speckled bird.

A great preacher relates the following incident:He says, “I had during my early ministry to preach one evening at a neighboring village, to which I had to walk. After reading and meditating all day, I could not meet with the right text. Do what I would, no response came from the sacred oracle, no light flashed from the Urim and Thummim. I prayed, I meditated, I turned from one verse to another; but the mind would not take hold, or I was, as John Bunyan would say, ‘ much tumbled up and down in my thoughts.’ Just then I walked to the window and looked out. On the other side of the narrow street in which I lived I saw a poor, solitary canary bird upon the slates, surrounded by a crowd of sparrows, who were all pecking at it as if they would tear it to pieces. At that moment the verse came into my mind, ‘ Mine heritage is unto me as a speckled bird; the birds round about are against her.’ I walked off with the greatest possible composure, considered the passage during my long and lonely walk, and preached upon the peculiar people and the persecutions of their-enemies, with freedom and ease to myself, and I believe with comfort to my rustic audience. The text was sent to me, and if the ravens did not bring it, certainly the sparrows did.” But while the use here made of the text is a legitimate one, it certainly is not its meaning. That, therefore, as in all cases, has the priority of claim to be considered, and we note how it tells

I. OF WHAT MAY BE THE RELATION OF GOD‘S HERITAGE TO HIMSELF. He who had once so loved them as to call them by all endearing names, “the dearly beloved of my soul” (Verse 7), “mine heritage” (Verse 8), “my portion,” “my pleasant portion” (Verse 10), and whose hand had been wont to follow the dictates of his heart, had now completely changed towards them. HIS love had departed, and in place thereof had come aversion and anger (cf. Homily on Verses 7-13). Sad as it is, this similitude snows what may come to be the relation between God and his people. “Therefore have I hated it” (Verse 8), saith God. We cannot but inquire the cause of so terrible a change. It was because “no man layeth it to heart’ (Verse 11); no man, i.e. would give heed to God’s words and signs of warning, but went on in sin just the same. They would not repent, but persisted in their evil ways. But we may take the words also as suggesting

II. WHAT WILL BE THE RELATION OF GOD‘S PEOPLE TO THE WORLD. The world will hate the Church. “The birds around” will come “against her.” Sometimes it seems as if it were not so. For unquestionably there are many portions of God’s heritage that the world does not persecute. The age of martyrdom is over. God has shut the lions’ mouths. He puts his fear upon the world; they see that God is with his people; or they are partly in sympathy with them. But at other times it is true as it was with that poor bird amongst the sparrows. “Well may we pity a godly wife bound to an ungodly husband; alas! full-often a drunkard, whose-opposition amounts to brutality. A tender, loving spirit, that ought to have been cherished like a tender flower, is bruised and trodden underfoot, and made to suffer till the heart cries out in grief. We little know what lifelong martyrdoms many pious women endure. Children also have to bear the same when they are singled out by Divine grace from depraved and wicked families. Only the other day there came under my notice one who loves the Lord. I thought if she had been a daughter of mine I should have rejoiced beyond all things in her sweet and gentle piety; but the parent said, ‘You must leave our house if you attend such and such a place of worship. We do not believe in such things, and we cannot have you about us if you do.’ And nobody knows what godly working men often have to put up with from those among whom they labor. Frequently the working men are great tyrants in matters of religion. If a man will drink with them and swear with them, they will make him their companion; but when a man comes out to fear God, they make it very hard for him.” Yes; God’s heritage is in the eyes of the world “as a speckled bird,” etc. But let God’s servants remember, when they are thus tried, that they have fellowship with Christ. They were forewarned of it; Christ did not conceal the cross from them. “Behold,” he said, “I send you forth as sheep amongst wolves.” But they cannot do you much harm (cf. Mat 10:1-42). The day is soon coming when their power will be forever destroyed. Meanwhile, keep away from them as much as you lawfully may. Do not needlessly provoke them; whilst harmless as doves, be wise as serpents also. Do not be like them, and do not be afraid of them. Go not alone with them; have the Lord Jesus ever with you, and you will be able to meet them in all holy and courageous wisdom and meekness. If the persecution be very great, ask the Lord to place you somewhere else, if so it may be. And till he does, and always, pray for themSauls may become Pauls.

III. IT IS A RELATION IN WHICH GOD‘S HERITAGE MUST STAND EITHER TO GOD OR TO THE WORLD. There cannot be compromise. “No man can serve two masters.” “If any man love the world, the love of the Father is not in him.” “The friendship of the world is enmity against God.” “Ye cannot serve God and mammon.” Whose aversion, then, will you have, since that of God or of the world you must have? Your peril is not that you should deliberately choose to have the aversion of God rather than that of the world, but that you should seek to compromise. But that also is impossible. In coming to a decision be sure you take eternity into view, and may God who compels you to make this great choice help youas he will if you seek his graceto choose, like Moses, “rather to suffer affliction with,” etc.C.

Jer 12:14-17

The tide that has no ebb, but overflows.

Such is the grace of God.

I. IT HAS NO EBB. It seemed to be going back in regard to those to whom the prophet wrote. What terrible calamities were threatened and also came! How dark the face of God seemed towards them! But they were to be restored Jer 12:14, “I will pluck out the house of Judah from among ye. And even yet God’s mercies to his ancient people are not done. Another restoration is to be theirs. “The gifts and calling of God are without repentance” (cf. Rom 11:1-36.). And Israel is but a type of humanity at large. God has not created all men in vain. Man, as such, is precious in his sight; “the dearly beloved of his soul.” And notwithstanding the dark records of human historyman’s sins and sorrowsGod’s love is upon him still. He “so loved the world,” and that love has not ceased. The tide of his grace has not ceased to flow. But there may be barriers in the way of its onward progress. Human sin is such. It is so in nations and in individuals, and not only do men by their sin bar for themselves the inflow of God’s grace, but for those who come after them. And to break through and break down these barriers is a work of time. Ages and generations may elapse. In mountainous regions you may often see a river flowing through what was manifestly once the bed of a vast lake. But after the lapse of long ages the waters rose and burst through the barriers that held them back from the valleys and plains beneath, and from that moment the river has flowed on in the channel in which we now see it. So will it be with God’s grace to mankind at large. Its waters shall rise, and by-and-by the rocky barriers of man’s sins, and all that man’s sin has built up, shall he broken through and broken down, and then “the knowledge of the Lord shall cover the earth as the waters cover the seas.” The tide has never gone back; it has been but delayed. Wise and holy fatherly love is at the root of all things, and is the key which unlocks, as none else will, all the problems of life. That love held his people down to the sufferings they had to endure until the evil mind departed from them, and so it holds humanity down and individual souls down to what they have to endure until they be changed in the spirit of their minds. But all this while the tide of his gracious purpose is rising, and soon that which hinders shall be taken out of the way. Judah was to go into captivity, but Judah was to be “plucked out’ from thence, and that is but a pattern of God’s dealings with us all.

II. But not only has this tide no ebb, IT FLOWS ON EVERMORE. Not only was Judah to be restored, but forgiveness and salvation are offered to her “evil neighbors” (Jer 12:14), who had done her harm. God’s purpose in the election of some is not the reprobation of the rest, but the salvation of all. “In thee and in thy seed shall all the nations of the earth be blessed.” The “evil neighbors” had corrupted Judah (Jer 12:16), and they had persecuted her (Jer 12:14); but now the set time to favor them also had come, and salvation is offered to them (Jer 12:16). Thus the tide of God’s grace flows on evermore, and where it seemed as if it would never come. From all which we may learn: The redemption of the world is the purpose of God. But every nation and people in their own order. The elect are the firstfruits; those nearest to them come next. If any refuse, their national life is lost (Jer 12:17). But the unfaithfulness of man shall not make the faith of God of none effect. Let us take this tide at its flood; it will lead us on to life eternal. It is the “tide in the affairs of men” which calls us to launch forth upon it, that it may bear us to never-ending bliss.C.

HOMILIES BY J. WAITE

Jer 12:1-5

The prophet’s complaint.

The writings of the prophets are often as much historic as they are prophetic; historic of personal as well as national experiences, of inward thoughts and emotions as of outward incidents. In tracing the current of events, the writers disclose the workings of their own spirits, and in expounding and vindicating God’s ways with Israel or with other nations, they indicate the method of his dealings with themselves. This was singularly true of Jeremiah, and we have here a striking illustration of it. This passage probably marks the time when the people of his own native city of Anathoth, and even his kindred, his “brethren of the house of his father,” could no longer bear his faithful rebukes, and he was compelled to take refuge in Jerusalem (Jer 11:21; Jer 12:6). Consider

(1) the prophet‘s state of mind as here made manifest;

(2) the meaning and force of God‘s remonstrance.

I. THE PROPHET‘S STATE OF MIND. It contains a singular mixture of good and evil, thoughts and emotions both noble and base. So conflicting and even contradictory sometimes are the voices of the truest human heart. This outburst of hostility from the men of Anathoth has plunged his spirit in confusion. Like a ship checked in its course, with its sails taken aback by a sudden squall, its guiding principles and powers are for a while disturbed, and its balance lost. Note different elements of feeling.

1. Deep perplexity. He cannot reconcile the events that are taking place and the seeming prosperity of the wicked with the known rectitude of the Divine character. “Righteous art thou, O Lord; yet let me talk with thee of thy judgments,” etc. Why this “yet ‘? If he is thus convinced of God’s righteousness, why this wish to reason with him? There is a conflict between unbelief and faith, between the disposition to judge by sensible appearances and the desire to judge by eternal principles. And the difficulty is aggravated by the fact that the designs of the wicked seem to succeed because God smiles on them. “Thou hast planted them, etc.” This fact of successful wickedness under the wing of a Divine Providence is the deep and awful mystery that has been a source of perplexity and trouble to thoughtful men in every age. David felt the full force of it (Psa 73:1-28.). His “feet had well-nigh slipped” because of it, “until he went into the sanctuary of God,” and then the problem was solved. It is when we get away from our carnal reasonings into the sanctuary of spiritual contemplation and the realm of faith that we can alone hope to understand these things. When God’s ways most perplex and confound us we must keep fast hold of right thoughts about himself. His judgments are a mighty deep. But as beneath the heaving, storm-tossed ocean there lie great mountains of the solid world, so does God’s righteousness underlie all the agitations and conflicting phases of human history. Faith in that will give us rest and peace.

2. The sense of his own rectitude. “But thou, O Lord, knowest me,” etc. This is not the utterance of vain self-righteousness. A “conscience void of offense,” the persuasion that our purpose is pure and our hearts right with God, is never to be con founded with spiritual pride. Without a shadow of vain-glory you may know well that you are better than many around you, and could not do as they do. There are times in a man’s history when nothing but the sense of personal rectitude can sustain him. When calamity comes upon him, when he falls, perhaps, from some high position and is cast forth upon the world homeless and friendless, what a bitter ingredient in his cup is an accusing conscience! On the other hand, he may defy everything to rob him of his peace, and, like Job, may preserve his soul in serenity in spite of blighted hopes and withered joys, a taunting world and scornful friends, if he can say, “My witness is in heaven, and my record is on high” (Job 16:19).

3. The spirit of revenge. “Pull them out,” etc. He would fain antedate the day of slaughter. This may have been an unguarded, momentary outburst of impatient resentment. But it was none the less evil and irreligious. Why was he rebuked for it if it were not wrong? (Similar examples in Moses, Elijah, Jonah, the disciples James and John.) Let us beware how we take God’s judgments into our own hands. “Vengeance belongeth unto me; I will recompense, saith the Lord” (Rom 12:19). Never let us speak as if the punishment of the wicked, which is the Lord’s “strange work,” were regarded, by us with complacency.

4. Human sympathy. “How long shall the land mourn, etc.? The prophet is true to himself here. He grieves for the misery inflicted on the innocent by the wrong-doing of others. The humane heart groans with the “groaning creation,” and sighs for the time when all shall be renewed. He who” endured the contradiction of sinners against himself” teaches us to take upon ourselves, as he did, the sins and sorrows of the world.

II. THE DIVINE REMONSTRANCE. “If thou hast run with the footmen,” etc. (For explanation of these references, see Exposition.) There is extreme gentleness in this rebuke. It is interesting to note how uniformly gentle the reproofs God administered to the prophets were. Two things are noticeable in this remonstrance.

1. It refers to Jeremiah‘s want of courage, and says nothing about his mental perplexity. We are reminded that the best cure for our morbid conditions of thought and feeling is that we should brace up the energies of our soul to bear whatever Providence may see fit to lay upon us, and valiantly to contend for the cause of truth and goodness in the face of all opposition.

2. It speaks of severer trials that are in store for him in the future. Life is for us all a course of Divine discipline, in which all lesser tests of faith and fortitude are intended to prepare us for sterner conflicts and nobler victories.W.

HOMILIES BY D. YOUNG

Jer 12:1-4

The prophet puzzled by the prosperity of the wicked.

I. How THIS PUZZLE ARISES. It arises from the presence of a number of facts together, the coexistence of which the prophet finds it impossible to explain.

1. There is his assurance as to the character of Jehovah. He speaks confidently as to the Divine righteousness. Observe how it is the thing that he starts with. All our doubts will get cleared up in the end, however long the process may be, if only we start with the sure practical conviction that Jehovah is, and that he is righteous. “Thy righteousness is like the great mountains.” And as one would not doubt the existence of them, so neither must one doubt the righteousness of God.. Jeremiah could not. but become acquainted with the character of one who was so constantly manifesting himself to him. Besides, there was the history of Jehovah’s consistent and glorious dealings in the past to fall back upon, and it was presumed that Jeremiah was well acquainted with that history. If it had not been so, there would have been little use in referring him to Moses and Samuel (Jer 15:1). It was no earthly governor swayed about by all sorts of motives with whom Jeremiah had to deal.

2. From the manifest wickedness of the wicked and their equally manifest prosperity. Jeremiah has no more doubt about the character and deserts of his enemies than he has about the character of his God. He speaks as if there were some close connection between the wickedness and the prosperity, and as if the unscrupulous man could boast himself without contradiction being possible as to the results of his audacity. It seems to the prophet as if there should be an instant and complete stoppage of all this pride and deceit.

3. From some special advantages they have had not of their own procuring. “Thou hast planted them.” This is a way of indicating that all outward circumstances favored men when they started on their knavery. They were well placed for the attainment of prosperity, and the same kind of outward circumstances had continued. They had grown and brought forth fruit. It seemed that if they had been planted at random, planted anywhere else, these wicked purposes would have been comparatively fruitless. Probably Jeremiah’s notion was that God located every man in his starting-place, and if so, it is easy to see how such a consideration would increase his perplexity.

4. From the hypocrisy of the wicked. While Jeremiah sees only too plainly their wickedness, they pretend to be righteous and devout and God-honoring. The name of Jehovah is, perhaps, oftener on their lips than on the lips of the prophet himself. They may be full of zeal for the temple, for incense, for offering; they may even make capital by reproaching Jeremiah for his utterances on these subjects (Jer 6:20; Jer 7:1-34.).

5. From the suffering they inflict on the land. The wicked may prosper, and yet in their very prosperity suck away the lifeblood of a nation. That is no true prosperity where the rich get richer and the poor get poorer. The words of the prophet suggest that there was grinding and rapacity, and thus no encouragement to the tiller of the soil to do his best. Truly have the fruits of the earth been called “kindly,” for they are kindly to one who will diligently cultivate. But no one will diligently cultivate if the fruits of his toil are to come to one who reaps where he has not sown, and gathers where he has not strawed.

6. From the scorn these wicked heap on the prophet himself. “They said, He shall not see our last end.” Of course we are not to suppose that the prophet was influenced here by considerations of personal resentment. Doubtless what chiefly moved him was to maintain his sacred work. These wicked men were like the scoffers of whom Peter speaks, walking after their own lusts, and saying, “Where is the promise of his coming?”

II. HOW THE PUZZLE WAS TO BE DIMINISHED. By the time we reach the end of the Book of Jeremiah, God’s judgments on all the prosperous wicked are amply manifested. When Jeremiah came to close the roll of his prophecies, and reflect on all that God had said in them and done ‘even in Jeremiah’s own time and under his own eyes, and when further he recollected his own hasty complaints, he would surely feel that a trustful and patient waiting for the full event would have been much wiser. Perhaps no prophet ever saw more of the accomplishment of his own prophecies than Jeremiah did. He did see the end of those who, in their pride and fatness, had reviled him. Let us be true and faithful to what the Spirit of truth has made known to us as the will of God, and everything in the way of vindication will come if we only wait. We must not mistake precipitation and impetuosity for zeal. God’s people have to wait for their own perfection and their own reward; they have also to wait for the execution of God’s judgment against his enemies. Through all the centuries that have passed since Jeremiah’s complaint here, oppression and robbery have continued, and they continue still. And as we think of such things, it will he well for us if we can end our thoughts where Jeremiah began: “Righteous art thou, O Lord.”Y.

Jer 12:7-11

The inheritance that has lost its charms.

I. WE HAVE HERE REGRETFUL THOUGHTS OF THE PAST. We can see what the prophet once hoped and desired. Not only what he had hoped and desired in those dreams of youth before God had touched his heart and claimed the service of his lips, but also what he had hoped and desired since becoming a prophet. Dear as Anathoth with its inhabitants may have been before, it would become dearer still when he thought of impending calamities to the whole land. There are cherished objects indicated by the words “house,” “inheritance,” and “desire of the soul.” What is precisely indicated by these words it is of course impossible for us to say; but any of us, thinking for a little of the objects that lie nearest to our hearts, will comprehend that the prophet is here speaking of separations he had found it very hard to achieve. He did not pretend that alienation from house and heritage and kindred was an easy thing. Then we must bear in mind that the references here have a deeper meaning than to Jeremiah’s purely human relations. It is pretty well agreed that the full truth of these words is only reached when we think of Jeremiah as representative of Jehovah. God’s separation from his people was the thing of most serious moment. God had a house; God had an inheritance; God had a beloved object, an object of desire (Deu 32:9). God had been with these people now for many centuries, and there was much to make them precious in his sight. They were the seed of Abraham, the descendants of those whom he had delivered from Egypt and guided through the wilderness into the land where they now dwelt. Things might have been so different, if only the people had been of a different spirit. There was no necessity in the nature of things that. Israel should have become so idolatrous, so hostile to Jehovah, any more than there was necessity that Anathoth should become a place of mortal snares and perils to the prophet. What a fall there was from the triumphal march across Jordan, under Joshua, to the march at the heels of a conqueror all the way from Jerusalem to Babylon! Again we say things might have been so different. That which God had cherished might have become a rich earthly manifestation of His glory. The vineyard on a fruitful hill might have become what it was intended to bea fruitful vineyard.

II. PRUDENT AND DECISIVE ACTION IN PRESENT NECESSITIES. Natural affection must yield to spiritual duty. Jeremiah might doubtless have kept the good will of his kinsfolk, such as it was worth, if only he had been able and disposed to remain silent as a prophet. Happily there is no hesitation, there is no sign of its even being possible. Let us seize on every record that illustrates how strong, how immovable, those become who put their trust in God. The path that Jeremiah had to tread was trodden afterwards by Jesus himself. His kinsfolk would have interfered with main force to stop what they reckoned the vagaries of one who was beside himself; and so as far as Jesus could be said to have had any abiding-places, they were in Capernaum and Bethany, not in Nazareth. So with Jeremiah. He had to give up all that on earth he had any natural claim to, and throw himself on God, and those who perchance might help him for the sake of God. Nor was he disappointed. There is certainly no indication here of the compensations that came to the prophet for his fidelity and self-denial. It is hardly the place to mention them. But we do see this clearly, that when once the lower is relinquished, decisively relinquished, and a higher station taken up, the lower is seen to be lower. Temporal and natural relations, that count for so much when one is in the midst of them, are seen then in their comparative unimportance. Let it not be supposed that, after cutting off the right hand, one must of necessity wait for the fullness of life eternal to get anything like compensation. The compensation begins in the very act of self-sacrifice. Does not the prophet here say that what had once been so loved had come to put on such a threatening, maleficent aspect that he also had come to hate it? What has had to be relinquished for Christ only leaves so much the more of opportunity to grasp and to use the spiritual wealth which is in him.Y.

Jer 12:10

Shepherds where they ought not to be.

The words of this verse suggest a degradation of the vineyard, which may have been accomplished in one of two ways. The prophet may have been indicating the miseries of his country by a scene from real life, a literal spoiling of a vineyard by the literal flocks of careless or unscrupulous shepherds. Either a vineyard becomes neglected by its owner, and so lays itself open to the inroads of a roaming flock, or the shepherd comes, and, regardless of all right, breaks his way in by sheer force. In a land where there were both vineyards and flocks, nothing was more likely than that the oppression of the weak by the strong should be illustrated in some such way. And when we pass to the figure, recollecting that Israel was reckoned as a flock and its rulers as shepherds, then we begin to discern how these rulers are once more to be blamed. Neglect is the least thing to be laid at their door; they are chargeable with even more than neglect, even with high-handedness and utter lack of regard for neighborly rights. These rulers are charged in other places for their want of fidelity in making due provision for the flock; here, while they make a sort of provision, they do it in a way which indicates how little they think of the real interests of their sheep.

1. There is presented to us here a picture of two occupations, two possessions, both right in themselves. It is not the robber who desolates this vineyard, the man to whom violence is an ordinary element. It is the shepherd, the marl whose work is every whir as useful and commendable in its way as that of the vinedresser. God made the surface of his earth for his creatures, animate and inanimate, and there is an appointed and sufficient place for all. There are pasture-grounds where the sheep may grow and by its wool provide clothing for men, and there are the tillage-grounds whence come the corn, the oil, the wine, which are equally for the sustenance and pleasure of men.

2. The mischief which may be done by a selfish occupation with one‘s own interests. In one sense the shepherd could not be too careful about his own interest. He had food to search for, his flock to keep together, wanderers to restore, wild beasts to drive away. This was all very difficult, but the difficulty should have taught him to look sympathetically at the interests of others. The vine-dresser would have in his own way as hard and anxious a life as the shepherd. There are difficulties enough in human existence from things which cannot be helped. Why should they be added to by the thoughtlessness of those who can be thoughtful if only they care to be, unselfish if only they care to be? A shepherd with the heart of a brother in him would be doubly careful when he came near a vineyard. It was easy for his heedless sheep to do a damage which, once done, no amount of regret could undo.

3. Heedlessness of the interests of others works to our own serious damage in the end. The position of these kings of Israel and Judah had to be set forth by more than one image. Their people had to be looked at in the aspect of a flock and of a vineyard, and so indeed each one of us has to look at his own life in more aspects than one. A narrow, one-sided view is ruinous; it may have temporary advantages, but they are soon gone, and then the full folly of short-sightedness will appear. These kings lived a self-indulgent life, and gathered round them a favored few, whom they enriched and pampered in like manner. Meanwhile the land was suffering from oppression and injustice, and these great ones advancing to an overthrow, the completeness of which would be intensified by the remembrance of past follies. That is the truly prudent man who is always looking beneath the surface and beyond the present. To find an easy, ready-to-hand way out of present difficulties may be the surest way of making future difficulties altogether unmanageable.Y.

Jer 12:13

Sowing wheat and reaping thorns.

It is true that “whatsoever a man soweth, that shall he also reap.” It is also true that “men cannot gather grapes of thorns, or figs of thistles.” And at the same time it is emphatically true that men may sow wheat and yet reap thorns. The contradiction is only on the surface; it suggests inquiry, and the further the inquiry is continued, the more it is seen what serious truth is contained in the prophet’s statement. Consider, then, the statement in two aspects.

I. AS SHOWING THAT MEN DO NOT REAP WHAT THEY HAVE SOWN. They sow wheat. It is surely not to a mere semblance of wheat-sowing that the prophet here refers. It is true that men sow unconsciously the seeds of misery, of a bitter and shameful harvest, the gathering of which they cannot escape. It is true that the men who con-suit present pleasure and the present appearances of things are every day sowing evil seed, without having the least suspicion that they are sowing at all. It is even true that men may be so led away by errors of education, or habits received by mere tradition, as to go on all life through in what they suppose to be right, but which nevertheless is utterly wrong. All this, however, is rather to be classed under the sowing of tares which are like wheat. The prophet is here dealing with the sowing of something really good, and something capable of truly satisfactory results. The truth he would indicate is more fully set forth in our Lord’s parable of the four different kinds of seed. The seed which the sower went forth to sow was all good seed. The seed which fell in the good ground was not one whir better than what fell by the wayside. We see, therefore, that a large part of good seed is not reaped. Just according to the area comprised by the terms trodden ground, stony ground, and thorny ground, is there force in the statement that wheat has been sown, and yet wheat not reaped. The prophet’s reference is to the great, unquestionable, and peculiar privileges of Israel. The Lord had not dealt with any nation as he had dealt with Israel. Other nations had found rising up amongst them men of genius and worldly wisdom and originating power; but no other nation of antiquity shows in its history any man like a Moses, a Samuel, or a David, or even the very least of the prophets. We look upon Israel, therefore, as representative of all who have enjoyed abundance of religious privileges, of those whose early days have been in the midst of religious instructions and associations. Yet out of this very class the worldliest of the worldly have come. For all the truth that has been bountifully sown not one stalk of result is to be seen. Mark that what is to be first noticed is the negation of good results. Is it not a sad thing that one should have to read first of all of so much Divine truth coming down from heaven, so many glorious revelations, so many angelic visits, so many inspired prophets and witnesses, and then, on the other hand of so little manifest result in regenerated and purified human lives?

II. AS SHOWING THAT MEN REAP WHAT THEY HAVE NOT SOWN. Thorns, of course, could not be reaped unless thorns were planted, but no one would deliberately plant thorns. That would be to say, at the very beginning of one’s possibilities of choice, “Evil, be thou my good.” But the heart of man, rich, deep, inexhaustible ground as it is, has come under a curse of which Gen 3:18 is but a shadowy suggestion. The vicious willingness of the ground to bring forth thorns and thistles every husbandman knows full well. Jer 4:3 needs to be borne in mind: “Sow not among thorns.” Men shrink from the toil and suffering needful to uproot the false and the injurious, and still more difficult do they find the watchfulness and determination which would prevent thorns from getting hold at all; and yet it is perfectly certain that thorns, allowed to continue, wilt in time destroy anything like abiding fruit from the good seed. Note the important difference between the tares and the thorns. The wheat and the tares grow together till the harvest; then the tares are easily separated and burnt. The perfected wheat is as easily separated and garnered. But the thorns choke the wheat, and there is never any real gathering at all. Wheat that does not reach maturity is worth nothing as wheat. It cannot be put into the garner. Hence the keeping down of the thorns is every whir as important as the pushing forward of the wheat. If the negative conditions are neglected, the positive conditions are nullified. Israel was now, as we see, sunk in the filthiest abominations of idolatry. But it had come to this through a long neglect of the most earnest warnings. Note in particular Num 33:55, “If ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides.” The idolatry of Israel was a far worse thing than the idolatry of the heathen; just as a neglected garden overrun with weeds and briars is worse than a weedy and briery corner of the wilderness (Le Num 26:16; Deu 28:38-40; Mic 6:15; Hag 1:6).Y.

Fuente: The Complete Pulpit Commentary

Jer 12:1. Righteous art thou, O Lord Righteous, &c. therefore will I plead with thee: but I will speak nothing but what is just with thee. Wherefore, &c. Jeremiah speaks this concerning those same wicked persons who consulted to take him off by poison; and he seems to wonder that all things succeeded well with them. But he expresses his wonder by an interrogation, that he may thence take an opportunity to prophesy that their prosperity would not be of long continuance. See Psalms 73 and Houbigant.

Fuente: Commentary on the Holy Bible by Thomas Coke

5. THIRD STAGE OF THE CONSPIRACY: THE PLOT IN THE PROPHETS OWN FAMILY

Jer 12:1-6

1Thou maintainest justice, O Jehovah, when I plead with thee.

Only on matters of judgment will I speak with thee.
Why is the way of the wicked prosperous?
Why do all live in peace, who practise knavery?

2Thou hast planted them and they have taken root;

They grow up, they also bear fruit:
Thou art near in their mouth, but far from their reins.

3But thou, O Jehovah, knowest me,

Regard me and prove my heart towards thee:1

Pluck them out as sheep to the slaughter,
And set them apart for the day of execution.

4How long shall the land mourn,

And the green of the whole plain wither?
From the wickedness of those who dwell in it,
Beast and bird are consumed;2

For they say, he shall not see our end,

5If thou hast run with footmen and they wearied thee,

How mayest thou contend3 with the horses?

And in a land of peace thou wast secure,
But how wilt thou do in the pride of Jordan?

6For even thy brethren and the house of thy father,

Even they have practised knavery towards thee;
Even they with a loud cry4 have pursued thee.

Trust them not when they speak good to thee.

EXEGETICAL AND CRITICAL

This strophe attaches itself closely to the preceding, proving conspiracy even in the narrowest circle, in the family of the prophet, where it was the least to be expected. After the prophet had given the Lord to understand his dissatisfaction that the ungodly, of whom Jeremiah 11 treats, still pursue their course in safety (Jer 12:1-2) and after he has expressed the hope of his justification and their destruction (Jer 12:3) the more confidently, that these people infect the air, as it were, with the poisonous breath of their unbelief, and render the land uninhabitable (Jer 12:4), the Lord answers him: If even the enmity of those at a distance is so intolerable, what wilt thou do when the members of thine own family treacherously waylay thee (Jer 12:5-6)?

Jer 12:1-3. Thou maintainest justice day of execution. The prophet (compare Jonah before Nineveh) has waited in vain for the performance of the threatenings pronounced in Jer 11:11-21, etc. He now ventures to speak to the Lord concerning it. He knows that the Lord will maintain the right (comp. Psa 51:6; Job 9:2-3 sqq.; Job 39:32; Rom 3:4; Rom 9:20) he will only therefore inquire into His judgments (Jer 1:16; Jer 4:12) in order to receive illumination. On comp. Jer 5:5. Bring forth fruit, reference to Jer 11:17-18. Comp. Psa 37:35.Near, etc. Refutation of the objection that these people serve Jehovah. It is only lip-service, while their hearts are alienated (Isa 29:13; Mat 15:8). The prophet on the other hand can appeal for the rectitude of his disposition to the knowledge of the Searcher of hearts, whom, moreover, for the sake of perfect satisfaction, he invites to a renewed observation and trial of his heart.Pluck them out. On the subject matter comp. Job 21:27 sqq.; Psalms 7, 9, 10, 11, 73; Mal 3:13 sqq., etc. comp. Jer 6:29.set them apart. Comp. Jer 6:4; Jer 22:7; Jer 51:27; Isa 13:3. In the words pluck them, etc., Jeremiah has expressed what in his opinion is to be done to the ungodly (comp. Psa 49:15 sqq.) In what follows he supports this opinion from another point of view.

Jer 12:4. How long shall the land mourn not see our end. In this verse a contradiction has been found to the preceding, and Hitzig would therefore strike out the verse here and insert it at Jer 14:1-9. But Graf correctly remarks that the wicked (Jer 12:1) also appear as guilty in the curse of barrenness, as this calamity is ever regarded as a divine punishment (Jer 3:3; Jer 5:24-25; Jer 14:2 sqq.; Jer 23:10; Hos 4:3). I add to this, that it is not single wicked individuals who are designated as the authors of the adversity of all their fellow-citizens, but that the inhabitants of the land, the men generally (as in fact in Jer 11:9 the whole population is accused) are considered guilty of the destruction of innocent irrational creatures. 2. That by the sentence for they say, etc., their unbelieving scorn of the divine word proclaimed by the prophet is especially represented as the cause of this curse which has come upon the whole land. When in Jer 12:1 it is said the way of the ungodly is prosperous; all they live in peace who practise knavery, this is to be understood relatively. In the midst of the national calamity it is comparatively still well with them.We shall not see. The subject must be the prophet. is the last, extreme end, the final fate (comp Isa 46:10). When they say that the prophet will not see their extremity, their final fate, they mean that they will survive him, that he will perish before them. Comp. on the subject Jer 5:13. [Henderson:I take this to be impersonal: No one shall see our end; that is, it shall not be realized, we shall not be destroyed. The worldly Jews flattered themselves that they might securely pursue their ungodly course, disbelieving all the predictions of calamity uttered by the prophet.S. R. A.]

Jer 12:5-6. If thou hast run with the footmen when they speak good to thee. To the question of the prophet (Jer 12:1-2) the Lord makes no other answer than this: the power of the ungodly, of which thou complainest, is not the worst. Still worse is threatening thee, the enmity of the members of thine own family. Here is evidently the point of the climax begun in Jer 11:9, the conspiracy of his associates in the nation, the town and the family. The last is the most deplorable.In a land, etc. Instead of wast secure, , Hitzig would read fleeing. The expression would certainly be more correct. But the structure of the second member is not like that of the first. Here it is not admitted that the prophet has hitherto had an evil experience. The Lord says, thy condition hitherto has been comparatively secure, as of a man who lives in a peaceful country. The attacks previously made left thee in a condition of security compared with what is before thee. It is evident that here there is a climax, the second member of the sentence being stronger than the first.Pride of Jordan, ( ) Hitzig, Meier, Graf understand by this the bank of the Jordan overgrown with trees and tall reeds (comp. Raumer, Palst. IV. Aufi. S. 68), which according to Jer 49:19; Jer 50:44; Zec 11:3 serves for the residence of lions (comp. Khler, Sach. II. S. 109). Since nothing is known of inundations of the Jordan as particularly extensive and dangerous, this explanation may be correct, though the expression in itself (comp. Job 38:11) might certainly be used of inundations. In Jer 12:6 we perceive the traces of a conspiracy; on the one hand behaviour intended to awaken confidence, on the other , treachery which manifests itself in this, that behind the back of him who is threatened ( designates absence, removal to such a distance, as to be out of hearing of a call) they loudly cry and agitate against him.On the subject matter comp. Mat 10:36; Mat 13:57.

Footnotes:

[1]Jer 12:3. depends on . The meaning is as in 2Sa 16:17; Zec 7:9.

[2]Jer 12:4.. On the construction comp. Naegelsb. Gr. 105, 4 b.

[3]Jer 12:5. Tiphel. Comp. Jer 22:15; Gesen. 55, 5; Ewald, 132 a; Olsh. 255 a.

[4]Jer 12:6. as adverb (Nah 1:10) = plene, plena voce. Comp. Jer 4:5; Jer 4:12.

6. THE CONSPIRACY OF ISRAEL PUNISHED BY THE CONSPIRACY OF THE NEIGHBORS AGAINST THEM

Jer 12:7-13

7I have forsaken my house, repudiated my heritage;

I have given the desire of my soul into the hands of her enemies.

8My heritage is become to me as a lion in the forest;

It has roared against5 me, therefore have I hated it.

9Is my heritage to me a parti-colored bird?6 Birds round about it?

Go, assemble ye all the beasts of the field,
Fetch7 them to devour.

10Many pastors have destroyed my vineyard.

They have trodden under foot my ground property,
Have made the ground property of my desire a barren waste.

11They8 have made it a desert, it mourneth towards me as a desert.

Desolated was the whole land, for there was no one who took it to heart.

12On all the heights in the desert are come spoilers:

For Jehovah has a sword, which devours from lands-end to lands-end.
There is no flesh that can find means to escape.

13They have sown wheat and reaped thorns;

They have tormented themselves and will profit nothing:
So thenye shall be ashamed of your revenue9

Before the fierceness of Jehovahs wrath.

EXEGETICAL AND CRITICAL

As the undertakings of the conspirators against the prophet were virtually against the Lord also, so the prophets action is a symbol of the judgment which the Lord will inflict in larger and severer measure. Therefore what is said in Jer 12:7-8 of abandoning house and heritage applies at the same time to the prophet who leaves his paternal house in Anathoth, and to the Lord who forsakes Israel. The positive punishment, however, which will consist in the combination of many enemies against Israel (Jer 12:9-11) corresponds exactly to that triple combination against the Lord and His prophet, spoken of in Jer 11:9 to Jer 12:6.

Jer 12:7-8. I have forsaken my house have I hated it. After what, according to Jer 12:6, his house has inflicted upon him, nothing is more natural than he should leave it. It is, therefore, a matter of course, to regard the prophet himself as the subject of the verb have forsaken. But in the course of the speech it certainly becomes evident that Jehovah is the forsaker and Israel the forsaken and abandoned house (Jer 12:9 sqq.). Zwingli and Bugenhagen regard Jer 12:7-8 as the words of the prophet. The former considers that Jehovah begins to speak at Go. I am of opinion, as already remarked, that the words are to be understood as having a double reference. The prophet declares that he has forsaken his fathers house in Anathoth, that he has abandoned his heritage, his beloved, to the hands of those, who from enmity towards its possessors would abuse it. Yea, he has been compelled to hate and shun his heritage, since it has become hostile to him, and no longer affords him any security. He, whose life the inmates of the house were seeking, was most threatened in the very house, which he was inhabiting with them. He therefore says that his heritage has become to him as a lion, which one meets in the forest; and that he does not fear the lion without reason, is seen from the fact that it has roared against him, in which is an evident allusion to with a loud cry have pursued thee, Jer 12:6. At the same time, as all the commentators recognize, these words are perfectly applicable to Jehovah. The point of connection is this, that the inimical relation of the prophet and his house is only a symptom of the enmity which Israel, as an entire nation, cherish towards the Lord their God. Hence it results, that the perfects in this entire passage are not altogether prophetic perfects. For they are based on the fact that the prophet is obliged to speak of that which has occurred between himself and his house as of past facts. He cannot, ex. gr., speak otherwise in Jer 12:7-8, than I have forsaken, repudiated, given, hated. But since this, at the same time, refers to Jehovah, these in so far still future facts are expressed by prterites, which yields the meaning that the action of the prophet as emblematical includes the action of Jehovah. Hence it is, that in accordance with the main fact in Jer 12:7-8, the whole discourse is presented as in past time. In so far as the words of Jer 12:7 refer to Jehovah, we may apply my house to the temple (comp. Jer 7:2-10, etc.), and my heritage to the people of Israel (comp. Deu 32:9), while the desire of my soul (, . ., comp. Jer 11:15; Psa 84:2) refers to the whole.

Jer 12:9. Is my heritage to devour.That is a bird of prey, or collectively, birds of prey, is placed beyond doubt by Gen 15:11; Isa 18:6; Eze 39:4; Job 28:7. This meaning is therefore assured for this passage and Isa 46:11., according to ,, Jdg 5:30 (comp. Aram. tingere) can signify only the colored, variegated, as, from Jerome and the Syriac downwards, most of the commentators translate it: this parti-colored bird, which appears in their midst, is attacked by the other birds. Comp. the vouchers in Hitzigto me, is not equivalent to in relation to me, but merely expresses interest (Dat. ethicus). Whether the in the second is an article or interrogative is doubtful. Grammatically the latter is preferable, but the former accords best with the sense. Olshausen, 100, 1, maintains that it is grammatically admissible Taken as a question, it expresses astonishment (comp. Jer 7:9).Go is affirmative and confirmatory: yea, not only the birds, all birds (i.e., all nations) shall fall upon the heritage of the Lord.

Jer 12:10. Many pastors a barren waste. The same matter in a new form. Comp. Jer 6:3; Mic 5:4-5.The ground property of my desire, comp. Jer 3:19.

Jer 12:11-12. They have made it a desert find means to escape. Not only the inhabited country, but the plains which serve for pasturage with their hills (comp. Jer 3:2; Jer 3:21; Jer 14:6), are laid waste, so that the devouring sword has swept through the whole land from one end to the other (comp. Jer 6:25; Jer 25:29, Jer 46:10; Jer 46:14).

Jer 12:13. They have sown wheat. Jehovahs wrath. Total result:No harvest, labor is vain,weakness, shame. The thought is not, what a man soweth that shall he reap, but what a man soweth he shall not reap, the harvest shall fail, all the labor expended shall be lost. Of course it is a material harvest alone which is spoken of, comp. Deu 28:30 sqq.; Isa 65:21-22; Isa 62:8.On tormented themselves, comp. Jer 10:19 : Eze 34:4; Eze 34:21.On profit comp. Isa 48:17.

Footnotes:

[5]Jer 12:8.The expression is found also in Psa 46:7. Comp. rems. on Jer 10:13.

[6]Jer 12:9.[Henderson: a speckled bird of prey. Noyes following the LXX.: a rapacious beast, a hyena; Blayney. the ravenous bird Tseboa.S. R. A.]

[7]Jer 12:9.On as an imperative form comp. Olsh. 256 b, S. 568.

[8]Jer 12:11.The subject of is formally undetermined (= they, comp. Naegelsb. Gr., 101, 2) but from the connection it is the previously mentioned enemies. Observe the play upon words , , , ,. The last is used with reference to , while corresponds to .

[9]Jer 12:13.It is not necessary to read , after the LXX. The change of person need not offend (comp. Naegelsb. Gr., 101, Anm.) nor the emphatic Vau before the imperative (comp. rems. on Jer 2:19).

7. SOLUTION OF ALL ANTITHESES BY THE FINAL UNION OF ALL IN THE LORD

Jer 12:14-17

14Thus saith Jehovah against all my neighbors,10 the wicked,

Who attacked the inheritance which I gave to Israel, my people, to possess:
Behold I pluck them forth out of their land,
And the house of Judah I will pluck forth out of their midst.

15And it shall come to pass, after I have plucked them out,

I will again have compassion upon them,
And bring them back11 every man to his heritage and every man to his land.

16And it shall come to pass, if they learn the way of my people,

To swear by my name Jehovah liveth,
As they have taught my people to swear by Baal:
Then shall they be built in the midst of my people.

17But if they hear not, I will utterly pluck up

And destroy such a nation, saith Jehovah.

EXEGETICAL AND CRITICAL

Even in these concluding words the fundamental idea is evidently that of association. The conspiracy of the nations against the covenant people who have conspired against their Lord (Jer 11:9; Jer 12:6) has for its first consequence, that the two are associated in punishment (Jer 12:14). But afterward when they have made common cause in penitence, and turning to the Lord, they are to be equally regarded in their redemption and re-establishment (Jer 12:16). In this only is there dissimilarity, that in the heathen nations a possibility of disobedience and consequent total destruction is assumed, which is not the case with respect to Israel (Jer 12:17).

Jer 12:14. Thus saith Jehovah pluck forth out of their midst. The enemies who, according to Jer 12:9, combine against Israel, are here seen to be chiefly their neighbors; comp. 2Ki 24:2, to which passage, however, I refer not as the occasion, but as the, at least, partial fulfilment of our prophecy. The Syrians, Moabites and Ammonites, are here mentioned, and in Psa 137:7 the Edomites also, as auxiliaries of the Chaldees in the work of Judahs destruction.Judah and the neighboring nations will meet the same fate, because they have both sinned against Jehovah: Judah directly, the others indirectly; for what they did against Judah, was against Judahs God.Out of their midst refers to the geographical position of Judah, and at the same time to Jer 12:9.The carrying away of Judah involves their liberation from the attacks of their neighbors. Comp. besides Jer 25:15 sqq.

Jer 12:15-17. And it shall come to pass destroy such a nation, saith Jehovah. Every nation shall be brought back (comp. Jer 46:26; Jer 48:47; Jer 49:6; Jer 49:39), therefore also Israel. Consequently they are alike in this.The highest and most glorious stage of the association is this, that the nations will be one among themselves and with Judah in the true worship of Jehovah, which is expressed as swearing by His name alone (comp. Jer 4:2; Jer 5:7; Deu 6:13; Deu 10:20). In this is, at the same time, given the unity of God with men; He in them, they in Him (Joh 17:21; Joh 17:23). It is noteworthy that the nations are to be built ( ) in the midst of my people. Before Israel was in their midst (Jer 12:7; Jer 12:9); now they are in the midst of Israel. Israel is now not merely the ideal, but the real stock which bears all. (Comp. Rom 11:17 sqq.Isa 45:22 sqq.; Isa 56:1 sqq.; 65. and 66.).In this only a dissimilarity between Israel and the nations comes fairly to light, that the possibility of resistance to the loving purpose of God is presupposed of the latter, but not of the former (comp. Jer 30:10-11).On learn the ways, comp. Jer 10:2; Jer 2:33.

Footnotes:

[10]Jer 12:14., transition to the first person, as in Jer 14:15. The connection with the preceding strophe is unmistakable. Comp. and with and , Jer 12:7, sqq.

[11]Jer 12:15On . Comp. Naegelsb. Gr., 95, g., Anm.

DOCTRINAL AND ETHICAL

1. On Jer 11:3. The curse of the Law excites anger, but the curse of the covenant abashes. I have seen an atheist tremble at the words If any man love not the Lord Jesus Christ, let him be anathema (1Co 16:22). He remarked it himself, and sought to excuse himself by saying it was motus incoluntarii. But it was the words of the covenant, Thou shalt love. Zinzendorf.

2. On Jer 11:5. Hic a laiet et pro ministris verbi. et pro eorum auditoribus. Ministri exemplo prophet monentur, ut similem in officio promtitudinem et animi alacritatem Deo probent, quemadmodum etiam de Jesaja legitur, Jer 6:8. Auditores hic docentur, ut de voluntate Dei ex verbo moniti in corde suo dicant; amen, promti et parati ad obedientiam verbo prstandam. Frster.

3. On Jer 11:14. Intercession for all men has good reason for it in the love which is due to ones neighbor, and it is also commanded, 1Ti 2:1-2, but on the part of those who offer it, a certain order is required so that it may be heard (Luk 13:8-9; Joh 9:31). Langh Op. bibl.

4. On Jer 11:15. It is a snare to a man to blaspheme the holy, and after that to seek vows [after vows to make inquiry] (Pro 20:24). For that is the manner of hypocrites, to offer St. Martin a penny and then steal a horse; and when they have opposed God and His word to the utmost, to turn afterwards to sacrifices, fasting and alms, and wish thus to exculpate themselves. Cramer.

5. On Jer 11:16-17. God has appointed us to be trees of righteousness, plants of the Lord for His glory (Isa 61:3). He, however, who bringeth not forth good fruit, is hewn down and cast into the fire (Mat 7:19). Cramer. [Every sin against God is a sin against ourselves, and so it will be found sooner or later. Henry.S. R. A.]

6. On Jer 11:18. Although the human heart cannot be fathomed (Jer 17:9), yet nothing can be hidden from God, and He frequently reveals secret counsels, so that they are known and manifest, as in the case of Absalom and Ahithophel (Isa 8:10). Therefore do nothing in secret, in the hope that it will remain hidden, for the birds of heaven carry the voice, and the winged repeat it (Ecc 10:20). Cramer.

7. On Jer 11:20. The first New Testament vengeance was executed on the cross, when an evildoer who had mocked at Jesus, cringed on the cross, and asked for a gracious remembrance. The Lamb of God could scarcely wait the time of vengeance: To-day, said He, shalt thou be with Me in Paradise. According to this may the Jeremiahs of our times, the preachers of righteousness, take the measure of their holy desire for vengeance. Zinzendorf. [It is a 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 definite sentence; to subscribe and not prescribe to Him. Henry.S. R. A.]

8. On Jer 11:20. A teacher is advised to say this if he can, I have ceased to concern myself about myself. Dr. Luther says,

Once I grasped too many things:
None staid; they all had wings:
But since Ive weary grown,
And all away have thrown,
Not one from me has flown.
And do you ask, how can it be thus?
Because Ive cast my all on Jesus.
Messengers and servants, who concern themselves about their own injuries must have bad masters. Zinzendorf.

9. On Jer 11:22. When the people will not endure the rod of Christs mouth, with which He smites the earth (Isa 11:4), item His rods Beauty and Bands (Zec 11:7), God sends one with the sword to preach, which is followed by the red spice, and then we see what the smooth preachers have effected (Isa 30:10). Cramer.

10. On Jer 12:1. But can we conceive anything more humane and gracious than our dear Lord? We know beforehand that we are wrong; we do not doubt that He does all well, but it yet oppresses us. We should like to make a clean breast of it. Where shall we find one with whom we could do this? The fly on the wall, the domestic, the child, that comes in our way? Assuredly not! Straight to our Lord, the eternal and living God, with all our ill-humor, doubt, care, scruples! Pour out your heart before Him (Psa 62:8). Zinzendorf.

11. On Jer 12:1-3. It is a common grievance, to live and experience that the ungodly are prosperous and the godly are unfortunate (Psa 38:20; Psa 73:12; Job 21:7; Job 31:2), against which David wrote the 32. Ps. Have recourse to the testimony that there is another life, when the tables will be turned and the evil will be recompensed with evil and the good with good (Isa 65:13). Cramer.

12. On Jer 12:3. The prosperity of the ungodly should exhort them to repentance by the long-suffering of God (Rom 2:4). But when even this does not avail, there are still people of this world, who have their portion in this life, who fill only their belly (Psa 17:14) and carry nothing away. What profit then is there to them even if they had the whole world, and suffer injury to their souls (Mat 16:26. The rich man in Luk 16:23). Cramer.

13. On Jer 12:4. It is strange that even in the people of God the Epicurean opinion has found acceptance, that God sits idly in the heavens, caring nothing about what goes on below, doing neither that which is good nor that which is evil, (Zep 1:12), seeing not what men do (Eze 8:10; Eze 9:9), and that future things are altogether hidden both from him and his prophet. So powerful is the devil among the children of unbelief. Cramer.

14. On Jer 12:4. Tales hodie sunt Epicuri de grege porci, quibus spe est in ore, the devil is not so black, hell is not so hot, as the parson in the pulpit makes out. Sed his historia divitis epulonis occinenda (Luke 16). Nam ibiChrist puts forth his hand into hell-fire, snatches a brand out therefrom, and holds it in the face of all Epicureans, as though He would say, Smell, smell, how hot hell-fire is. Frster.

15. On Jer 12:5. I have heard that an able preacher, when he had to deliver a trial sermon for the position of court-preacher, took this text. The exposition is plain. No servant of the Lord should long for more respectable, rich, discreet, sociable hearers. Let every one approve himself thoroughly in all changes, and be sure of his cause and lean not to his own understanding. Zinzendorf.

16. On Jer 12:6. Many must add to this, wife, child, colleague, domestics, and whatever more the Saviour mentions, which may be against a man. One is often offered by his mother to the dear God (i. e. dedicated to the pastoral office) but in an altogether different sense; and when he afterwards walks as becomes him, according to the gospel of Christ, those are his bitterest enemies, who hoped that he might comfort them in all their travail, and who not only do not gain anything from his labors as a witness, but must bear the shame and ridicule, that their son, brother, cousin, husband, father, friend, etc. will yet render them all unfortunate. Zinzendorf.

17. On Jer 12:7, sqq. They are sweet words and beautiful names with which the Lord baptizes and names His city, and it is so hard for it to be punished by God for its sins that we are long in learning to consider our own account. (Rom 11:21). Cramer.

18. On Jer 12:7, sqq. The heart of a believer is Gods most cherished abode, but if man corrupt it with wilful sin, God must forsake this house. (Isa 59:2). Starke.

19. On Jer 12:10, sqq. A servant of the Lord who should follow on twelve hirelings or wolves may depend on this, that he will find nothing else than a house, a vineyard of the Lord, but a desecrated house, an uprooted vineyard, in which many preparations are needed before he can proceed to his regular work. Zinzendorf.

20. On Jer 12:14, sqq. The Christian church has a triple consolation. 1. That its enemies will be punished; 2. That God again has mercy on it; 3. That it also converts a part of its enemies and gathers them into its little flock of believers. Cramer.

21. On Jer 12:16. Some time since I found in the so-called Herrnhut lot-book for the year 1737 the words in the vision of Isa 59:17 : Thy destroyer and they that made thee waste shall go forth of thee! Under them were these two lines, let them rather remain and attach them to us. This is what Jeremiah says; they may yet come out right.Paul has confirmed it by his example. Within three days he was a persecutor, a false teacher, a poor sinner, a justified sinner, a witness, an apostle. With joy would I bestow the same happiness on every one of those, whom I at this moment cannot regard otherwise than as the enemies, of the cross of Christ. Zinzendorf.

HOMILETICAL AND PRACTICAL

1. On Jer 11:1-10 there is extant a homily of Origen (the 9th in Lommatzschs ed.) likewise on Jer 11:18 to Jer 12:9 (the 10th) and on Jer 12:11 to Jer 13:1 (the 11th.)

2. Frster remarks that Jer 11:19-20 accords with Mat 22:15 sqq. (XXIII. Sunday after Tr.) and that the persecution of Jeremiah corresponds to the sufferings of the Lord. Likewise that Jer 12:2 bears relation to Luk 16:19 sqq. (I. Sund. after Trin.) and Jer 12:7 to Act 6:8 sqq. (St. Stephens day, Sunday after Christmas), and to Luk 19:41 sqq. (X. after Trin.)

3. On Jer 11:16-17. The divine election is never intended to be a license from all discipline. Indeed when men break the covenant, the Lord interposes with punishment, which may proceed to instantaneous destruction. Surely Gods gifts and calling are without repentance. If the branches cut off abide not in unbelief they shall be graffed in; for God is able to graft them in again, Rom 11:23; Rom 11:29.

4. On Jer 11:21. That which the people of Anathoth say here to Jeremiah, the people of this world say everywhere and at all times to the preachers of the truth. Comp. 2Ti 4:3-4. It is important then to preach the word, to be instant in season and out of season; to reprove, rebuke, exhort, with all long-suffering and doctrine (2Ti 4:2).

5. On Jer 12:5. It is not becoming that we prescribe to God, to what extent He shall lay burdens upon us. Our patience and steadfastness are as elastic and extensible as our faith is firm and rock-like (Petrine, Mat 16:18).

6. On Jer 12:14-17. When mankind depart from God they lose the bond of unity and of peace. They are divided then into parties, which contend with and exterminate each other. But when these have again united themselves with the Lord, the unity of the members is restored. Therefore there is liberty, equality and fraternity only in the Lord.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This Chapter contains the humble application to the Lord, in beholding the prosperity of the wicked. Towards the close of the Chapter we have some sweet promises of God to his people.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

If the Reader will turn to Psa 73 , and remark the complaints of Asaph, on the same subject, he will find the best comment to what Jeremiah here speaks of in his experience. He will find also the best remedy to it, and which God the Holy Ghost teacheth, in the close of that Psalm. So much indeed is there said on it, and so truly blessed, and unanswerably conclusive, that nothing more can be required. I only pray the Reader to remark with me, that Jeremiah like Asaph, begins his observations, with setting it down, as a sure unerring maxim, that however at a loss the people of God might be in explaining the ways of God in his providences: certain it is, that the Lord is righteous, and cannot do wrong.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Trivial Trouble

Jer 12:5

The proof that so many of us have little real trouble is found in the fact that we so piercingly bewail trifling losses and pains; were the distresses more acute, we should say less about them.

I. The habit of pampering ourselves shows how far we have lost sight of the seriousness of life. The sacramental host of God has ever been prepared to accept great losses and sufferings for the high rewards it contemplates. ‘The noble army of martyrs’ is the glory of God’s Church, and in a real sense representative of its spirit and power. Its members have sworn allegiance to a captain who was ‘made perfect through suffering’; and in all ages they have dared the most tremendous tribulations that they might win eternal life. Our disproportionate attention to minor miseries shows how far we have lost sight of the extreme seriousness of the true idea and design of human life.

II. To brood over paltry trials reveals littleness of soul, and accentuates that littleness. We are in danger of deceiving ourselves on this point. It is not uncommon for men to believe that they are able to bear great calamities better than they can small ones. It is an illusion. He who is wearied in a sprint with the footmen will never contend successfully with horses; he who faints in the land of peace will make a poor show in the swelling of Jordan. Little physical energy is left when the grasshopper becomes a burden; little energy of soul remains when the grasshopper of trivial trouble is allowed to plague us. And as fretfulness indicates spiritual feebleness it accentuates it; it effectually precludes inward largeness, strength, and heroism.

III. The habit of repining unfits us to deal with the real troubles awaiting us farther on. We ought so to run with the footmen that we shall be able to bridle the horses; we ought so to dwell in the land of peace careless of its gnats, contemptuous of its grasshoppers that it shall prove a precious discipline against the day when deep calls unto deep, and when all the waves and billows go over us; but to permit the inevitable friction of everyday life to waste our power is to lay ourselves open to inglorious humiliations whenever the crisis comes.

W. L. Watkinson, Themes for Hours of Meditation, p. 107.

Illustration. In Mosses from an Old Manse Nathaniel Hawthorne writes: ‘There are so many unsubstantial sorrows which the necessity of our mortal state begets on idleness, that an observer, casting aside sentiment, is sometimes led to question whether there may be any real woe except absolute physical suffering and the loss of closest friends.

W. L. Watkinson, Themes for Hours of Meditation, p. 107.

References. XII. 5. Spurgeon, Sermons, vol. xi. No. 635. C. Leach, Christian World Pulpit, vol. xl. 1891, p. 204. J. Pulsford, Outlines of Sermons on the Old Testament, p. 246. G. Dawson, Sermons, p. 43. A. Maclaren, Expositions of Holy Scripture Isaiah and Jeremiah, p. 272. XIII. 1-11. Spurgeon, Sermons, vol. xxix. No. 1706. XIII. 15-17. Ibid. vol. xxix. No. 1748. XIII. 16. A. W. Potts, School Sermons, p. 150. XIII. 20. “Plain Sermons” by contributors to the Tracts for the Times, vol. i. p. 3.

Fuente: Expositor’s Dictionary of Text by Robertson

VII

THE BROKEN COVENANT OF JUDAH AND GOD’S DECREE TO PUNISH

Jeremiah 11-17

These prophecies were doubtless uttered during the reign of Jehoiakim, sometime between 608 and 603 B.C. They were written first by Baruch, as dictated by Jeremiah in 604 B.C., but cut to pieces and burned by Jehoiakim and then rewritten 603 B.C. They are also a report of Jeremiah’s preaching during the reign of this king, Jehoiakim.

The first two chapters (Jeremiah 11-12) deal with the broken covenant; Jer 13 , with the rotten girdle and the lessons drawn from it; the Jeremiah 14-15 set forth the prophecies relating to the drought that came upon the country at that time; Jer 16 gives the story of Jeremiah’s personal life and the lessons to be derived from it; Jer 17 deals with the impending evils that are threatened upon Jerusalem and exhorts them to keep the sabbath. This is the general outline of these chapters.

The occasion for the utterance of the prophecies of Jeremiah 11-12 was a lapse of the people from the reformation under Josiah into the sins under Jehoiakim. Under that wicked king they broke the covenant that they made with good King Josiah, and lapsed into idolatry again. In the opening words of chapter II the prophet pleads with them to remember their covenant and to suffer no backsliding. That was the real occasion. There had been a great reformation under Josiah; they had broken their covenant in going back into idolatry and the prophet pleads with them to remember their covenant so recently made. We know that Jeremiah helped Josiah and we also know that he preached during the reign of Jehoiakim.

He says, “The word of Jehovah came unto me saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; and say thou unto them, Thus saith Jehovah, the God of Israel: Cursed be the man that heareth not the words of this covenant, which I commanded your fathers in the day that I brought them forth out of the land of Egypt, out of the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God.”

We find almost these identical words in Deu 27:16-26 .

Jeremiah receives those words from the Lord and, like a true Israelite, he replies, Jer 11:5 , “Amen, O Jehovah.” That expression reminds us of the scene that was enacted soon after Israel entered Palestine when the nation was gathered together and the law was read, the blessings and curses, and the people all answered each time, “Amen.” Over and over again this is repeated. Here he hears the words of the covenant as uttered to him by Jehovah, and he answers, “Amen.” He answered for the people of Judah and Jerusalem, that is, he answered, “Amen,” and he wanted them to answer likewise. But they did not.

The charge against the people in Jer 11:6-8 is that of a violation of the covenant. He says, Jer 11:6 : “Proclaim all these words in the cities of Judah, and the streets of Jerusalem, saying, Hear ye the words of this covenant and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice.” In these three mighty words Jeremiah sums up the substance of the great covenant made at Sinai: “Obey my voice.” “Yet they obeyed not, nor inclined their ear, but walked every one in the stubbornness of their evil heart: therefore I brought upon them all the words of this covenant, which I commanded them to do, but they did them not.”

The people are charged with a conspiracy against the Lord, Jer 11:9-13 : “And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers.” This statement shows the occasion of this prophecy. The people had had an understanding about this, and had agreed among themselves that they would not do as Josiah had commanded them to do; they would not worship Jehovah. Jeremiah calls that a conspiracy against God. They forsook Jehovah and made a covenant with other gods. The breaking of one covenant means the entering into another covenant with other gods.

The doom of the nation is indicated in the fact that Jeremiah is forbidden to pray for them Jer 11:14 : “Therefore pray not thou for this people, neither lift up cry nor prayer for them; for I will not hear them in the time that they cry unto me because of their trouble.” The nation is doomed. We have here a full description of the doom that is to come upon this nation, the details of which we need to study very carefully. Jer 11:15 presents a great difficulty for the textual critics. There are three ways it may be rendered: “What hath my beloved to do in my house, seeing she hath wrought lewdness?” The Septuagint renders this as in the margin: “Why hath my beloved wrought abominations in my house? Shall vows and holy flesh take away from thee thy wickedness, or shalt thou escape by these?” Ball, in the “Expositor’s Bible” renders it, “What hast my beloved to do in mine house? Shall her many altars and holy flesh take away her sin from her?” The text, as we have it, is obscure. We will pass it with the reminder that the general subject of the section is that the nation is doomed and woes are pronounced against her; that Judah cannot be saved by her formal religion.

The result was a plot against Jeremiah, who was commanded to stop prophesying or lose his life. This was the first crisis in Jeremiah’s life. He returned from Jerusalem to Anathoth and found that there was a conspiracy, a plot against him among his own friends. He must stop preaching or lose his life. This is how he puts it, Jer 11:18-20 : “And Jehovah gave me knowledge of it, and I knew it: then thou showedst me their doings. But I was like a gentle lamb that is led to the slaughter; and I knew not that they had devised devices against me.” That expression reminds us of Jesus’ words when he was plotted against and killed. He means to say, “I was Just doing my duty; I knew not that they were plotting against me; I knew not that they devised devices against me.” This is what they devised, saying, “Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered.” After that discovery the prophet commits his case to Jehovah for vengeance. This shows that he had risen to a high plane of abiding faith. Jeremiah says, “I shall see thy vengeance on them; for unto thee have I revealed my cause.” The next three verses (Jer 11:21-23 ) contain the record of what Jehovah said regarding the manner in which these wicked conspirators should be punished: that their sons and daughters should perish.

The prophet raises a question in Jer 12:1-4 and Jehovah answers it in Jer 12:5-6 . We studied this passage in the chapter on “The Personal Life of Jeremiah.” I will not go into details here. The occasion of this marvelous passage was the plot against Jeremiah. He saw that these men who plotted to destroy him were living in plenty and prospered while he suffered. So he raised the great question as to why it is possible for the wicked to prosper and the righteous to suffer. Then he received his answer: “If thou hast run with the footmen, and they wearied thee, then how canst thou contend with horses?” That means, If you are going to give up before this little opposition that is but a trifle, what will you do when the great test and the real crisis comes?

The captivity is described. Here the prophet pictures these evils as having already taken place, Jer 12:7-13 : “I have forsaken my house, I have cast off my heritage; I have given the dearly beloved of my soul into the hand of her enemies. My heritage is become unto me as a lion in the forest; . . . Is my heritage unto me as a speckled bird of prey? . . . Then go and assemble all the beasts of the field and come upon her to devour her.” Then he accuses the shepherds of destroying the vineyard: “They have made my pleasant portion a desolate wilderness. . . They have sown wheat and have reaped thorns.” They must perish. In this we have a bare outline of the judgment to come. This is doubtless the substance of the sermons he preached.

Judah’s evil neighbors are referred to in Jer 12:14-17 . This doubtless means Edom, Ammon, and the enemies on the south. They harassed Judah in the time of Jehoiakim. What about these evil neighbors? Well, he says, “I will pluck them up from off their land, and I will pluck up the house of Judah; and after I pluck them up I will return and have compassion on them as I will have on Judah.” That reminds us of the magnificent prophecy of Isaiah: “All the nations shall come up to Jerusalem to worship; all the peoples shall flow to Mount Zion, for the word of Jehovah shall go forth from Zion.”

In Jer 13:1-7 the prophet employs a symbolic action, and the interpretation of it is found in Jer 13:8-11 . By a command of Jehovah he buys a beautiful girdle, a common element of clothing in the East, and wears it for a time. Then the Lord commands him to take it and go to the river Euphrates and hide it in the cleft of a rock. He does so, and after many days the Lord said to him, “Go thou to the river Euphrates and take the girdle which I commanded thee to hide there. And I did so and went and digged up the girdle and behold it was marred and good for nothing.” Now, that was an object lesson to the people. Thus he says, Jer 13:11 : “For as the girdle cleaves to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah that they might be unto me for a people, but they would not hear.” That is a remarkable figure. The Lord chose the people of Judah and Israel as a man chooses a girdle and wears it about him. Judah had been a girdle for Jehovah, and he desired that they remain as a beautiful girdle forever, but they would not.

The prophet uses another symbol, that of a bottle, Jer 13:12-14 : “Every bottle shall be filled with wine: . . . Do not we know that every bottle shall be filled with wine? Behold I will fill all the inhabitants of this land with drunkenness.” That bottle is a symbol of drunkenness, the drunkenness that is come upon the people. The symbol means that they shall be destroyed, as drunken men are destroyed.

There is an exhortation in Jer 13:15-17 , a command to the queen mother in Jer 13:18-19 , a curse announced in Jer 13:20-27 , and a great text in Jer 13:23 . In verse Jer 13:16 : “Give glory to the Lord your God, before he cause darkness, and before your feet stumble upon the dark mountains,” is one of the most beautiful figures in all the Scriptures. That is like Jesus’ parable of the lost sheep. In Jer 13:18 , he speaks thus: “Say thus to the king and queen mother.” He probably refers to the wife of Josiah, whose son, Jehoiachim, sat upon the throne. He said to the queen mother and the king, “Humble yourselves.” Then he addresses the shepherds and the princes: “Where is the flock that I gave you, the beautiful flock?” Where is it, thou king, and queen mother, and ye princes and prophets? Where is my beautiful flock that I gave you to care for? Then comes that classic passage: “Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.” Thus Jeremiah reaches the conclusion that man has to be changed before he can obey the word of God, and he cannot change himself.

A drought is pictured in Jer 14:1-6 . A drought in that land was terrible: “Judah mourneth, and the gates thereof languish, they sit in black upon the ground; and the cry of Jerusalem is gone up. And their nobles send their little ones to the waters: they come to the cisterns, and find no water; they return with their vessels empty.” That is a pathetic picture. We can almost see those children in their thirst and distress.

We have the prophet’s plea for the people in Jer 14:7-9 and Jehovah’s reply in Jer 14:10-12 . Here we have Jeremiah’s first intercession and its answer, Jer 14:7-17 . See how he pleads in verse Jer 14:7 : “Work thou for thy name’s sake, O Jehovah; for our backslidings are many; we have sinned against thee, O thou hope of Israel, the saviour thereof in time of trouble, why shouldest thou be as a sojourner in the land, and as a wayfaring man that turneth aside for a night? Why shouldest thou be as a man affrighted, as a mighty man that cannot save? Yet thou, O Jehovah, art in the midst of us, and we are called by thy name; leave us not.” Sinners treat God as if he were a stranger, a sojourner, a man who is helpless to save. In verse Jer 14:11 : “Plead not for this people.” That is the answer to his prayer. “Pray not for this people for their good. When they fast, I will not hear their cry. . . I will consume them by the sword, and by the famine, and by the pestilence.” So it is possible for people to go so far that God himself must give them up.

Jeremiah assails the priests and the prophets (Jer 14:13-22 ). He says (Jer 14:13 ), “The prophets say unto them, Ye shall not see the sword, nor the famine.” Then the Lord said unto him, “These prophets are) liars. They shall perish. These people that believe them shall perish, too. There is no hope for them.” But he will not give up. He begs God to spare the city and the people. Verse Jer 14:19 : “Hast thou utterly rejected Judah? . . . Why hast thou smitten us, and is there no healing for us?” Thus he speaks for the people out of his heart: “We acknowledge, O Jehovah, our wickedness . . . we have sinned against thee. Do not abhor us, for thy names sake; do not disgrace the throne of thy glory.” It is said of Joseph Parker, the great preacher of London, that upon one occasion he prayed, “O Lord, do not disgrace the throne of thy glory.” Some of his stiff-backed hearers received a distinct shock when they heard it. One Presbyterian brother said, “Blasphemy!” but Dr. Parker was simply quoting Jeremiah. That shows that some preachers do not know everything in the Bible. “Do not disgrace the throne of thy glory,” that is, “do not disgrace Judah and Zion,” but he did; they were destroyed.

The impending danger is described in Jer 15:1-9 . We cannot go into detail here. It is not necessary. Read the passage. One point, verse Jer 15:9 : “Her sun is gone down while it was yet day.” That is another classical expression. Note also, verse Jer 15:1 : “Though Moses and Samuel plead for these people I could not save them.” Moses pleaded for the people when they broke the covenant at Sinai. He begged God to blot him out of the book rather than destroy the people. God did hear him and saved them. Samuel was a man of much prayer. Samuel saved Israel by his prayers in the time of Eli. “Though these mighty men of prayer, Moses and Samuel, were to pray to me I would not save these people.” How far can people wander away? There is a limit to God’s grace and mercy.

There are several thoughts in the paragraphs of Jer 15:10-21 . The prophet complains again and receives a reply. We had this in the chapter on “The Life and Character of Jeremiah,” and will not go into details here. It is sufficient to say that God answered him and maintained that the doom of the people was inevitable. Now we have the prophet’s last pleadings with God (Jer 15:15-21 ). We also studied this in the same chapter. Study carefully the text.

Then came the word of Jehovah to Jeremiah (Jer 16:1-9 ). We discussed that in a former chapter. Sufficient to say that he is commanded not to marry, not to have a family, not to mingle with merrymakers, not to have the joys or pleasures of social and family life. He is to be separated, a living example of warning to the people, for destruction is coming. No Jew would refuse to marry or have a family if there were not sufficient reasons for it.

Some questions are raised by the people in Jer 16:10-13 , viz: “Why are these calamities to come? What are the iniquities that we have done?” The answer is that they have forsaken Jehovah and walked after other gods.

There is a comparison in Jer 16:14-21 . The punishment of the captivity shall be most severe and terrible, therefore their return to their own land shall be even more wonderful than the deliverance from Egypt: “The day shall come that it shall no more be said, The Lord liveth that brought the children of Israel up out of the land of Egypt.” That fact would sink into insignificance in the face of the evils that were to be when Israel was scattered, and when God would gather them again from among the nations; that would be more wonderful than bringing them up out of the land of Egypt. The deliverance would be great because the punishment would be so terrible.

The nature of Judah’s sin and punishment is indicated in Jer 17:1-4 . Their sins are deep and indelible and therefore their punishment is severe: “The sin of Judah is written with a pen of iron, graven on their hearts and on the horns of their altars.” Spurgeon, in a sermon on this text, discussed how sin can be graven into the human heart and cannot be erased by human power. It is written with a pen of iron, written in the very soul and nature. No stronger figure could be used to show the permanent effects of sin. As a result, punishment is certain.

A striking contrast is found in Jer 17:5-11 . Faith in man leads to destruction; faith in God leads to security. Verse Jer 17:5 : “Cursed is the man that trusteth in man and maketh flesh his arm, and whose heart departeth from Jehovah.” In Jer 17:7-8 , we have the substance of Psa 1 : “Blessed is the man that trusteth in Jehovah . . . he shall be as a tree planted by the waters; he shall not fear when the heat cometh, but his leaf shall be green; he shall not be careful in the year of drought, but his tree shall continue yielding fruit.” Jer 17:9 is one of the profoundest descriptions of the human heart to be found in the Scriptures. It came to Jeremiah out of his experience.

The import of Jer 17:12-18 is that Jehovah is a sure source of strength. Few remarks are needed on this passage. Jeremiah’s faith in God shines very brightly here. Some expressions are very rich and suggestive, such as Jer 17:12-14 ; Jer 17:17 .

The prophecy of Jer 17:19-27 is a prophecy concerning the keeping of the sabbath. This was the great problem of Nehemiah. He had to meet it, and here it is in Jeremiah’s day also: “Go, stand in the gate and say unto the people, Ye shall bear no burdens on the sabbath day.” Verse Jer 17:25 : “Then shall there enter into this city kings and princes sitting on the throne of David, riding in chariots and on horses, . . . The men of Judah and the inhabitants of Jerusalem shall remain forever,” this is, if they keep the sabbath day. Then the text shows how the nations will come upon them if they do not keep the sabbath day: “If you will not hearken unto me to hallow the sabbath day and not to bear burdens and enter into the gates of Jerusalem on the sabbath day, then will I kindle a fire in the gates thereof and it shall devour the palaces of Jerusalem, and it shall not be quenched.” This is one of the most significant passages on the sabbath question in all the Bible. This paragraph furnishes the basis for God’s chastisement in the Babylonian captivity. It is specifically stated that this captivity was the penalty for the disregard of the sabbath law.

QUESTIONS

1. What the date of this group of prophecies?

2. Give a general outline of the group of chapters.

3. What the occasion of the prophecies of Jeremiah 11-12?

4. What the reply of the prophet to the words of Jehovah in Jer 11:1-5 and what the application?

5. What the charge against the people in Jer 11:6-8 ?

6. What the charge against the people in Jer 11:8-13 and what the result?

7. How is the doom of the nation indicated (Jer 11:14-17 ) and what the difficulties of the text?

8. What the result as it pertained to the prophet, how did he meet it and what Jehovah’s responses? (Jer 11:18-23 .)

9. What question does the prophet raise in Jer 12:1-4 and what Jehovah’s reply in Jer 12:5-6 ?

10. How is the captivity described in Jer 12:7-13 ?

11. Who Judah’s “evil neighbors” referred to in Jer 12:14-17 , what the threat against them and what hope held out to them?

12. What the symbolic action of Jer 13:1-7 , and what its interpretation (Jer 13:8-11 )?

13. What other symbol used by the prophet here (Jer 13:12-14 ) and what its interpretation?

14. What the exhortation in Jer 13:15-17 , what command to the queen mother in Jer 13:18-19 , what curse announced in Jer 13:20-27 , and what great text in Jer 13:23 ?

15. Describe the drought as pictured in Jer 14:1-6 .

16. What the prophet’s plea for the people in Jer 14:7-9 and what Jehovah’s reply in Jer 14:10-12 ?

17. What Jeremiah’s complaint and Jehovah’s reply in Jer 14:13-22 ?

18. Describe the impending danger (Jer 15:1-9 ).

19. What the thoughts in the paragraphs of Jer 15:10-21 ?

20. What the word of Jehovah to Jeremiah in Jer 16:1-9 , and what its lesson?

21. What questions are raised by the people in Jer 16:10-13 , and what the reply?

22. What the comparison in Jer 16:14-21 and what great hope is therein expressed?

23. How is the nature of Judah’s sin and punishment indicated in Jer 17:1-4 ?

24. What contrast in Jer 17:5-11 and in what other scripture do we find the same thought?

25. What the import of Jer 17:12-18 , and what suggestive passages in this paragraph?

26. What the prophecy of Jer 17:19-27 and what can you Bay of its importance?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

Jer 12:1 Righteous [art] thou, O LORD, when I plead with thee: yet let me talk with thee of [thy] judgments: Wherefore doth the way of the wicked prosper? [wherefore] are all they happy that deal very treacherously?

Ver. 1. Righteous art thou, O Lord, when I plead with thee. ] Or, Though I should contend with thee. This the prophet fitly sets forth the ensuing disceptation, that he might not be mistaken. Thy judgments, saith he, are sometimes secret, always just; this I am well assured of, though I thus argue. a

Yet let me talk with thee of thy judgments. ] Let me take the humble boldness so to do, that I may be further cleared and instructed by thee.

Wherefore doth the way of the wicked prosper? ] viz., While better men suffer; as now the wicked Anathothites do, while I go in danger of my life by them. This is that noble question which hath exercised the wits and molested the minds of many wise men, both within and without the Church. See Job 21:7-13 Psa 37:1 ; Psa 73:1-12 Hab 1:4-5 ; Plato, Cicero, Seneca, Epictetus, Claudian against Ruffin, &c.

Wherefore are all they happy? ] Heb., At ease. Not all either; for some wicked have their payment here, their hell aforehand. To this question the Lord, who knoweth our frame, Psa 103:14 being content to condescend where he might have judged, calmly maketh answer, Jer 12:5 like as Christ in like case did to Peter. Joh 21:21-22

a Est elegans , .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Jeremiah Chapter 12

This is pursued in the first four verses of Jer 12 , where the prophet complains to Jehovah of the prosperity of the wicked in the land – so much the more grievous a stumbling-block because He was as near in their mouth as far from their reins.

This is answered in verses 5-13, where Jehovah prepares the tried spirit of His servant for greater ills, and declares He has forsaken His house and heritage, giving the love of His soul (as He calls His people Israel) into the enemies’ hands. Desolation therefore was coming, and the sword of Jehovah.

Nevertheless even here Jehovah warns all His evil neighbours who sought to profit by the disasters of the Jews. “Behold, I will pluck them out of their land, and pluck out the house of Judah from among them. And it shall come to pass, after that I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land. And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, The Lord liveth, as they taught my people to swear by Baal; then shall they be built up in the midst of my people. But if they will not obey, 1 will utterly pluck up and destroy that nation, saith the Lord.” (Ver. 14-17.)

Fuente: William Kelly Major Works (New Testament)

NASB (UPDATED) TEXT: Jer 12:1-4

1Righteous are You, O LORD, that I would plead my case with You;

Indeed I would discuss matters of justice with You:

Why has the way of the wicked prospered?

Why are all those who deal in treachery at ease?

2You have planted them, they have also taken root;

They grow, they have even produced fruit.

You are near to their lips

But far from their mind.

3But You know me, O LORD;

You see me;

And You examine my heart’s attitude toward You.

Drag them off like sheep for the slaughter

And set them apart for a day of carnage!

4How long is the land to mourn

And the vegetation of the countryside to wither?

For the wickedness of those who dwell in it,

Animals and birds have been snatched away,

Because men have said, He will not see our latter ending.

Jer 12:1 Righteous See Special Topic: Righteousness .

are You YHWH is righteous which denotes His justice. This is one aspect of His character.

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL’S GOD

I would plead my case with You This chapter has three poetic strophes. The first two (Jer 12:1-4; Jeremiah 5-6) are part of Jeremiah’s first confession starting in Jer 11:18. It is presented as a court case (as is Jeremiah 2).

Jeremiah almost seems to border on blasphemy in his dialog with God, therefore, the two Jewish exegetists in the Middle Ages, Rashi and Kimchi, try to explain away Jeremiah’s hard words. Rashi says that he asked God to know God’s ways, while Kimchi says he asked because the prophet was confused. To me the depth of Jeremiah’s emotions directed toward God are a sign of their deep interpersonal relationship. I believe God prefers our heartfelt thoughts to false piety!

Why has the way of the wicked prospered?

Why are all those who deal in treachery at ease These are in a Hebrew synonymous parallel relationship (see Appendix One: Hebrew Poetry). This is a major theological question because it seems to be exactly opposite to the Mosaic Law and Psalms 1. Humans have always struggled with the unfairness of life (cf. Job. Psalms 73; Habakkuk; Mal 3:13-15). Psa 37:7-9 is a good summary of the Bible’s advice in this area. See Special Topic: Hebrew Poetry .

Jer 12:2 You have planted them YHWH created a nation out of the seed of Abraham (cf. Gen 12:1-3; Gen 15:12-21). He created/planted (cf. Jer 11:17) them to be a light to the world, but they became evil and reflected the character of the fallen world instead of YHWH (cf Eze 36:22-38).

You are near to their lips

But far from their mind They had religion but not relationship (cf. Isa 29:13; Eze 33:30-33; Rom 2:17-29; 2Ti 3:5).

Jer 12:4 You know me, O LORD The Hebrew word to know (see Special Topic: Know ) emphasizes intimate personal relationship (cf. Gen 4:1; Jer 1:5). Jeremiah was confident that God knew his motives and his heart (cf. Psa 139:1; Psa 139:23).

Drag them off The last two lines of Jer 12:3 have two parallel IMPERATIVES.

1. drag them off – BDB 683, KB 736, Hiphil IMPERATIVE

2. set them apart (lit. sanctify) – BDB 872, KB 1073, Hiphil IMPERATIVE (see Special Topic at Jer 2:3)

Both call on God (IMPERATIVES OF REQUEST) to actively judge the wickedness of His own people (cf. Amo 3:2; 1Pe 4:17).

Jeremiah is much like David (i.e., some Psalms); he is very forceful in his request for vengeance.

How long is the land to mourn Judah’s wickedness causes the curses of Leviticus 26 and Deuteronomy 27-28 to fall on Palestine (cf. Hos 4:1-3). The land of milk and honey has no produce nor flocks! This is exactly the opposite of what YHWH wanted to do!

The same question, how long, was also asked by Isaiah in Isa 6:11-13! Judgment is coming on God’s covenant people.

The sin of Adam and Eve brought about the disruption of the normal cycles of nature (cf. Rom 5:12-21; Rom 8:18-25). This is not the world God intended it to be (see John W. Wenham, The Goodness of God and The Enigma of Evil: Can We Believe in the Goodness of God).

Because men have said, ‘He will not see our latter ending’ This line can have two meanings.

1. the prophets are giving a false message of peace and prosperity (cf. Jer 5:31)

2. the Judean people do not believe YHWH will act against them because of

a. Abrahamic covenant

b. the presence of the temple (cf. Jeremiah 7)

There are two textual issues.

1. who does he refer to

a. Jeremiah – he (ambiguous)

b. God – LXX, NRSV, TEV, NJB, REB

2. how to translate the last words

a. our ways () – LXX, NJB, REB

b. our latter end () – MT, NASB, NKJV, JPSOA

3. our fate – NRSV (possibly from #2 above)

The NET Bible (p. 1323) adds an interesting thought that this line may relate to Deu 32:20.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Righteous, &c. Figure of speech Synchoresis. App-6.

LORD. Hebrew. Jehovah. App-4. “Wherefore . . . ? Figure of speech Erotesis.

wicked = lawless. Hebrew. rasha’. App-44. deal very treacherously. Figure of speech Polyptoton. Hebrew are traitors of treachery = are utter traitors.

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 12

Now Jeremiah goes on and he is talking now about the situation, the wicked man Jehoahaz that is in power. And he begins by saying,

Righteous art thou, O LORD, when I plead with thee ( Jer 12:1 ):

Starting from a base, from a foundation that is very important. Know this, that God is righteous and God is fair. Now, I will not always understand the righteousness of God or the justice or the judgment of God. You see, as a Christian we have problems. Because I believe that God is righteous, because I believe that God is love, I have difficulty understanding a lot of things that are happening in the world. Because it seems that if God is a God of love, then why would He allow these things to take place? If God is a fair God, if He is just, then why is it that wicked people oftentimes prosper, have great prosperity. And so many times good, righteous people are hurting, suffering. Now if I were God, I would bless all the righteous people and really put the thumb on the wicked, you know. But that would be because I’m stupid. Because then how would I really know that they loved me for me? They might just be, you know, mouthing words because they don’t want the thumb to squash them out. If all righteous people were just blessed, had a great prosperity and everything else, then Satan could as he did with Job say, “Hey, does Job serve You for nothing? Look at the way You blessed that fellow. Why, anybody would serve You if You bless them like that. You don’t know that Job really loves You. You don’t know that Job is really faithful. He’s a mercenary. He’s just got good sense. The way You blessed him, he’s just worshipping and praising You because of the prosperity You’ve given to the guy.”

I was talking with a fellow the other day, very wealthy man. We were having lunch together and he was telling me of his difficulties. The difficulty lay in the fact that he was going with different young ladies but he really didn’t know if they really loved him or not. He said he felt that he needed to go somewhere off somewhere and put on jeans and to put aside his fancy cars and yachts and everything else because he was looking for a woman who loved him, not his checkbook. And he said, “I really don’t know.” He said, “They all know me, they know who I am. They know what I’ve got. And so I don’t know when they come smiling to me and making conversation if they are really interested in me or interested in my pocketbook, my checkbook.”

Well, that would be a difficult problem. And it would be the same problem God would have if He cursed all the wicked and blessed all of the righteous. He wouldn’t know if you really loved Him or not. But when here I’m seeking to live a good life and things go bad and I still love Him, I don’t turn on Him and curse Him because things are suddenly going downhill and I made a foolish mistake and all and I say, “Oh God,” and I begin to curse God. Then you see, He would know. So God lets me go through the fire and I still worship and praise the Lord. Say, “All right, you know, I still love You, Lord. I don’t love You because I’ve been blessed. I just love You because I love You, because of You. Not because of Your blessings or whatever You’ve done. God, I just love You because You’re You.” And God knows that. When we in our adversities continue in our devotion and love to Him. So God allows us our adversity. God allows us problems. God allows us suffering. And He allows the wicked to prosper, because He doesn’t want mercenaries. He doesn’t want people just worshipping Him because of the fringe benefits, but because of Him Himself.

So Jeremiah is wrestling with this. “God, I know You’re righteous. It’s not a question of that. I’m not challenging.” Now the mistakes that people often make is that they do challenge God. When they say, “If God is a God of love why does God… ?” And that’s challenging God. If you come and say, “Now God, I know that You’re a God of love, but I sure don’t understand, you know, if You love me why You’ve allowed this to happen to me.” That’s all right, God accepts that. Just as long as you’re not challenging His love for you. You can surely challenge the circumstances of your life. I mean, you can ask God why things are happening to you. “God, I know You love me. But Lord, why is this happening in my life? Why are things going wrong? Why?” And it may be that God will show you something that is not quite right that He’s trying to correct. But it’s wrong to challenge God. “I don’t think God loves me.”

You know, in Job in all that transpired against him, it said, “He did not curse God or charge God foolishly.” Now many times you may not curse God but you may charge God foolishly. You may make foolish charges against God. And we’ve got to be careful about that, that we don’t really charge God. “Well, God doesn’t love me. I know He doesn’t love me because look what’s happened.”

So God, I know You’re righteous. No problem there.

but I want to talk to You about Your judgments, God: why do wicked men prosper? why are they so happy who deal so treacherously? [For it seems that] you have planted them, they’ve taken root: they grow, they’re bringing forth fruit: you’re near to their mouth, but you’re far from their reins ( Jer 12:1-2 ).

So Jehoahaz comes in on the throne, a wicked man. And it seems that he’s been planted on the throne. “God, I don’t understand it. Here is a good, righteous man Josiah. He’s wiped out and you let this wicked Jehoahaz come upon the throne. He talks about God, but his life is not at all submitted. You’re near to their mouth but far from the control center of their life.”

But LORD, You know me: you’ve seen me, you’ve tried my heart toward thee ( Jer 12:3 ):

Now, that’s something that we can all say, “God, You know me. God, You’ve seen me.” You remember in the messages of Jesus to His churches there in Revelation chapters 2 and 3. In each case He said, “I know thy works.” “God, You know me. God, You’ve seen me. And God, You have tried my heart.” And God does try our hearts. God does test the lot.

Now earlier in verse Jer 11:19 of the previous chapter, Jeremiah said, “I was like an ox or a lamb that is being brought to the slaughter. Here I am, I love You, Lord, serving You, Lord; saying Your word, Lord, and I’ve become like a lamb that they’re ready to kill. They told me if I prophesy anymore in Your name they’re going to kill me. Now Lord, here’s this wicked guy. Now set him up for slaughter. Not me.”

prepare them for the day of slaughter. How long shall the land mourn, and the vegetables of every field wither, for the wickedness of them that are dwelling therein? the beasts are consumed, and the birds; because they said, He shall not see our last end ( Jer 12:3-4 ).

They’ve ignored God. They’ve shut God out of their lives. God responds to him. “You think it’s tough now? It’s only going to get tougher, man.”

And if you have run with the footmen ( Jer 12:5 ),

If you got in a race with the footmen.

and they have wearied you ( Jer 12:5 ),

How in the world are you going to race with horses? How, if you’ve been weary in these little things, how, what are you going to do when it really gets tough?

I do believe, I do know that things are going to get much, much tougher before they get better. I do think that our whole society has peaked as far as our standard of living, culture and all. I think that we have peaked and are on the way down. We cannot continue to use up the energy resources as we have in the past. We’re going to have to start making sacrifices as far as our energy consumption is concerned. We are not producing enough food to feed the hungry world. And as more people get hungry, more demands are going to be made upon our food supplies. And we cannot ignore the Third World and its tremendous needs. And whether we like it or not, demands are going to be made upon us that are going to call for greater sacrifices and in the high standard that we’ve come to expect and to enjoy is over and we’re on the way down. We’re not going to be able to just go on forever gobbling up thirty-seven percent of the world’s energy resources, because we’re only six percent of the people. And it’s over. The holiday, the picnic is over. Things are going to start getting tougher and they’re going to get much tougher before they get better.

Now if you’ve run with the footmen and they have wearied you, what are you going to do when you start racing against horses? If on the level ground you’ve become tired, how are you going to run through the marshes of Jordan?

Now God doesn’t really answer the question, “Lord, why do the wicked prosper and here I am a righteous man and they threaten to kill me? Lord, how come?” God doesn’t answer. He just says, “Hey, it’s not tough yet, Jeremiah. It’s going to really get tough. What are you going to do then?”

Now God acknowledged that Jeremiah had been running. “You’ve been running with the footmen. You’ve been doing it.” How have you been doing that? You’ve been doing it with the strength and the guidance of the Lord. And that strength and guidance that you’ve had in the past is the same way that you’re going to be contending with horses. You’ve got to trust in the Lord. Now God has got all of us in training. The Bible says, “You are His workmanship, created in Christ Jesus unto the good works, that God has before ordained that you should fulfill” ( Eph 2:10 ). God has each of us in training as He is preparing us for the future. God always prepares His children for whatever they will be facing. And God knows what you’re going to be facing in the future and thus God has been training you to prepare you for it, because He’ll never take you into anything by great shock and surprise. He’ll never bring you to any place but what He hasn’t already prepared you for that place. But I’ll go one further. He’s also prepared that place for you.

To the children of Israel after the wilderness experience He said, “Everywhere you pitched your tent I went before you and prepared the places for you to pitch your tent.” I love that. God’s gone before me, prepared every place for me to pitch my tent. I never arrive at any place but what God has not preceded me there and fixed it all up just for me. But He’s also been working in me to prepare me for that place. So God is working in each of us, preparing us for the more difficult days that are to come. Teaching us to rely on Him. Teaching us to trust in Him. Teaching us the lessons of faith. Teaching us to know that God will not fail us. God will see us through. No matter what may come, the Lord will be with me and will help me. And He’s been teaching me and training me because one of these days I’m going to be running with the horses. But if I haven’t been running with the footmen I’ll never be able to run with the horses. So God is working in your lives. So these little trials and testings that you’re going through, they’re all a part of God’s work in His preparation of your life for things in the future that will be yet even more difficult than what we have experienced in the past.

So this is God’s response to Jeremiah. The nation is going downhill. Jeremiah can see that the nation is going downhill and wicked men are in control and guiding it downhill. “God, why have You allowed the wicked to prosper? Why have You allowed the wicked to take over and to guide the people in this way of destruction?” And God just says, “Hey, fasten your seatbelt, man. It’s going to really get tough. You’ve been running with the footmen. They weary you. But hey, you’re soon going to be racing with the horses. You’re just going to have to trust in Me. You’re just going to have to hold on. I will see you through. I’ll bring you through it, but you’re going to have to have complete trust and reliance on Me.”

For [Jeremiah] even your brothers, from the house of your father ( Jer 12:6 ),

Your own brothers, flesh and blood.

even they have dealt treacherously with you; they have called a multitude after you: so don’t believe them, though they speak fair words unto you ( Jer 12:6 ).

Though they come and say, “Oh, Jeremiah, what a neat brother, you know.” Don’t believe them. They’re conspiring against you.

God now declares concerning the nation Israel,

I have forsaken mine house, I have left my heritage; I have given the dearly beloved of my soul into the hand of her enemies ( Jer 12:7 ).

Now notice how God still talks of Israel, “the dearly beloved of my soul.” God still loves them. You remember the rich, young ruler that came to Jesus and said, “What do I have to do to inherit age-abiding life?” Jesus said, “Keep the commandments.” He says, “Which one?” Jesus talked to him about the commandments that dealt with his relationship with his fellow men. And he said, “I’ve kept all these from my youth. What I lack yet?” Jesus said, “If you want to be perfect, go and take your goods and sell them and distribute them among the poor, your wealth. And then come and follow Me.” And it said he went away sad because he had great riches. Now you thought that if you had great riches you’d be very happy. Here’s a case where great riches made a man very sad. But it says Jesus looked upon him and loved him. This guy had a quality that was admirable. It drew out love from Jesus as He saw the sincerity in the guy’s heart. Jesus looked upon him and loved him. But the guy couldn’t pay the price. He went away sad. No sadder than Jesus, because Jesus loved him. And He speaks of the people though they have forsaken, though they are going down the tubes, though they have turned their back on God, God still calls them “the beloved of my soul.” Oh, how great is God’s love.

My heritage is unto me as a lion in the forest; it cries out against me: therefore have I hated it. My heritage is unto me as a speckled bird ( Jer 12:8-9 ),

Now as a… birds or hens are very mean. If you have a chick that is deformed in some way or looks different, they’ll peck it to death. That’s where the term henpecking came from, not from wives, but from chickens. That a bird that is odd, they’ll peck the thing to death. And so here, a speckled bird would be pecked by the other birds. And God says Israel has become like a speckled bird.

the birds round about are against her; come and assemble all the beasts of the field, come to devour. For many pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness ( Jer 12:9-10 ).

The shepherds have destroyed. I think today of how many men who take the title Pastor who are really destroying the fields, the flock of God, leading them astray.

They have made it desolate, and being desolate it mourns unto me; the whole land is made desolate, because no man lays it to heart ( Jer 12:11 ).

I think that one of the greatest problems that we’re facing today is that we are living in a desperate world. Things are really getting desperate. Look at the moral situation of our country. Look at the moral climate. It’s getting desperate. Look at the economic situation. It’s getting desperate. Look at the international situation. It’s getting desperate. Look at this tremendous arms race, getting desperate. But God’s people aren’t desperate. I think the time has come when we really need to take it to heart and get desperate before the Lord. When we need to really gather together more and more. Assemble for prayer that God will send a revival that will really stir the nation at its very core, at its very heart, because we’re going down the tubes fast. But no one’s laying it to heart and God said this is the problem. Things are going down but no one’s really laying it to heart. We say, “Oh my, isn’t that horrible?” And that’s it. We’re not really getting desperate before God over the situation. No man is really laying it to heart.

The spoilers are come upon all high places through the wilderness: for the sword of the LORD shall devour from the one end of the land even to the other end of the land: and no flesh shall have peace. They have sown wheat, but shall reap thorns: they have put themselves to pain, but shall not profit: and they shall be ashamed of your revenues because of the fierce anger of the LORD. Thus saith the LORD against all my evil neighbors, that touch the inheritance which I have caused my people Israel to inherit; Behold, I will pluck them out of their land, and pluck them out the house of Judah from among them. And it shall come to pass, after that I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land. And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, saying, The LORD liveth; as they taught my people to swear by Baal; then shall they be built in the midst of my people ( Jer 12:12-16 ).

Now God promises He’s going to take them out of the land. They’re going to be out. Further on in Jeremiah he predicts that it will be for seventy years that they’ll be out of the land. But God said,

But if they will not obey, I will utterly pluck up and destroy that nation ( Jer 12:17 ),

If they come back and obey Me, then we’ll set things up. But if not, then I’m going to destroy them.

“

Fuente: Through the Bible Commentary

Jer 12:1-4

Jer 12:1-4

JEREMIAH’S COMPLAINT

There are three divisions in this chapter: (Jer 12:1-6) which register’s Jeremiah’s complaint, (Jer 12:7-13) which recounts God’s judgment upon Judah and her enemies, and (Jer 12:14-17) that promises the return of Israel from captivity and the conversion of Gentiles, both of which events are conditional.

Jer 12:1-4

Righteous art thou, O Jehovah, when I contend with thee; yet would I reason the cause with thee: wherefore doth the way of the wicked prosper? wherefore are all they at ease that deal very treacherously? Thou hast planted them, yea, they have taken root; they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their heart. But thou, O Jehovah, knowest me; thou seest me, and triest my heart toward thee: pull them out like sheep for the slaughter, and prepare them for the day of slaughter. How long shall the land mourn, and the herbs of the whole country wither? for the wickedness of them that dwell therein, the beasts are consumed, and the birds; because they said, He shall not see our latter end.

Wherefore… doth the wicked prosper…

(Jer 12:1)? Jeremiah got to the point at once; and the problem here presented before the Lord in faith and humility was indeed an old one. Habakkuk had struggled with it; the patriarch Job (Job 21:7) was perplexed by it; and the Book of Psalms devotes at least two chapters to a discussion of it (Psalms 37 and Psalms 73).

Men of every generation, even the most devoted and faithful of Christians, have found this same question to be a perplexing and difficult problem. As Dummelow noted, however, “It was a question that especially exercised men of the pre-Christian dispensations; because they had no clear understanding of the eternal and spiritual rewards promised to Christians, thinking principally of physical and material rewards to be received in the service of God.”

The Christian religion does indeed give complete and satisfactory answers to this question; and the reason that many in the current era have difficulty with the problem derives from a failure to study the Scriptures. We shall explore the answer a little later; but, first, we shall note the answer that God made available to Jeremiah.

Wherefore are they at ease who deal treacherously…

(Jer 12:1)? Evidently, Jeremiah here had in mind the treacherous plans of his fellow-countrymen to murder him. On the other hand, Jeremiah, as God certainly knew, was an honorable and faithful believer.

Thou hast planted them…

(Jer 12:2). A complicating factor in the problem for Jeremiah was the fact that God’s blessings were evidently being enjoyed by those evil men. They were flourishing and prospering, as the Psalmist put it, like the green bay tree!

Pull them out…

(Jer 12:3). Pleading their wickedness and his own faithfulness, as reasons for his request, Jeremiah pleaded with God to Pull them out … The original here is very strong; it is, literally, ‘tear them out.’ Smith paraphrased Jeremiah’s words thus, Lord, drag these fat scoundrels out of the flock and sacrifice them, and make examples of them.

The indignation of Jeremiah is evident in his words here. Green has a paraphrase, thus: “Why do the wicked prosper? Why is crookedness a prime prerequisite for success in this world? Lord, you plant these scoundrels, and they grow. Why? They are pious frauds who mouth words of religion but have no real love for you in their hearts.”

He shall not see our latter end…

(Jer 12:4). This is a disputed text, but we believe it refers to the attitude of wicked men who were flaunting their rebellion against God in the boast that God would have nothing to do with their end, or taunting Jeremiah with the brag that they would last longer than Jeremiah would, or that Jeremiah would die before they did.

Jeremiah’s Complaint Jer 12:1-4

Some time has elapsed since Jeremiah has committed his case confidently to God (Jer 11:20). The verdict had been rendered in favor of the prophet (Jer 11:22-23) but the sentence had been delayed. The enemies of the prophet continue to prosper and live a life of ease while the circumstances of the prophet become ever more difficult. Jeremiah reopens his case in the heavenly courtroom. He admits that God is just and righteous yet he is perplexed and wishes to inquire concerning His judgments, i.e., His dealings with the sons of men. Even those who have received divine revelation and who have experienced the most intimate communion with the Almighty are not immune from moments of doubt and spiritual distress. And so the prophet asks: Why do wicked men like those in Anathoth prosper? Why do men who commit treacherous deeds (lit., treacherous committees of treachery) live in peace? (Jer 12:1). Jeremiah can only conclude that they prosper because God blesses them. God has planted them and they have taken root; they continue to grow (Hebrew imperfect) ever expanding into new areas of influence. They have produced fruit, i.e., their plans and schemes seem to be successful. While it is true that these men are outwardly pious, God is far distant from their hearts (Jer 12:2).

Jeremiah not only disparages his foes as he stands before the bar of divine justice, he also defends himself. God knows his prophet; He observes him continuously (Hebrew imperfect). God knows that Jeremiah is not hypocritical when he speaks for and about God. How then can God allow His faithful servant to continue to be harassed by his adversaries? There is no doubt in the mind of the prophet what he would do if he were the judge: Drag them away as sheep to the slaughter! he cries (Jer 12:3). Is Jeremiah here simply giving vent to the spirit of retaliation and vengeance? Is it crimes committed against Jeremiah personally that produce this imprecation? It should be noted that God has already pronounced sentence against these wicked men (Jer 11:22-23). Jeremiah then is simply asking that the sentence be executed speedily. Nature itself-the land, the vegetation, the cattle and the birds-suffer because of the wicked inhabitants of the land. The reference here is probably to some disciplinary drought which God has sent upon the land in order to cause the people to realize the folly of sin and turn from it. But if the land suffers, so do the few righteous ones who still live in it. As Jeremiah views the matter this is unjust. Furthermore the more vocal opposition had been taunting Gods messenger by saying he shall not see our end (Jer 12:4). They are confident that they will outlive Jeremiah. The predictions of this prophet of doom are mere delusions. Since Jeremiah was but a mouthpiece for God these ungodly men were in reality mocking the message of the Lord. Such a state of affairs calls for an immediate execution of the sentence of judgment against them. With these words Jeremiah has presented his case once again before God.

Fuente: Old and New Testaments Restoration Commentary

Now we hear the prophet as he appealed to Jehovah to be his Defender, and. finally, we hear the divine determination. concerning his evil neighbors.

This peril was revealed to him by Jehovah. It was a plot against his life. He appealed to the Lord, and was told by the declaration of His knowledge of the plot, and of the fact that the severest punishments would be meted out to these men.

The prophet then poured out his soul in questions to God. Why is it, he asked, that the wicked prosper? “How long shall the land mourn?” Jehovah’s answer indicated that the things he had seen, and the trials through which he had passed were as nothing to those which awaited him. Those to come were by comparison as horses to footmen, as the swelling of Jordan to a land of peace. Concerning His people Jehovah declared that He had forsaken them. With this statement of the case the prophet agreed. He saw the judgment, and recognized its: righteousness. Jehovah then declared that the evil neighbors of the prophet would be plucked up with Judah, but that there would yet be a way of deliverance for them, for He would visit them in compassion.

Fuente: An Exposition on the Whole Bible

“Righteous art Thou, O Lord, when I plead with Thee: yet let me talk with Thee of Thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? . . . Thou art near in their mouth, and far from their reins.” (Jer 12:1-2)

How gracious of GOD to be thus talked with! Submissively, Jeremiah pours out his heart; not in complaint, but as seeking to know the mind of the Lord, and yet pleading that all may not be engulfed in the common ruin, but that the wicked may be separated from the mass, for the slaughter, and thus blessing come upon the mourning land (Jer 12:1-5).

In the answer of GOD, it is made known to him that the mass are far from His thoughts of righteousness; and the prophet must have a deepened and more solemnizing sense of their iniquity.

He has been but running with footmen; and as they have hastened on in sin, he has been grieved at heart; but, like horses prepared for battle, like a charge of cavalry, is he to see the abounding evil: how can he contend with such? Thus far he has been in the land of peace, and hoping that widespread indignation might not be poured out; yet he has been wearied by their sin and rebellion. He is to see the judgment of GOD poured out in all its fury, as the swelling waters of Jordan in harvest-time (Jos 3:15), sweeping all before them. In that day, both the righteous and the wicked will suffer in the desolating woes that are to be poured upon Judah. How, then, will he do? Even his nearest kinsmen will reject the word he brings, and deal treacherously with him (Jer 12:5-6).

It is too late to plead for them. The Lord has forsaken His house and left His heritage. His “dearly beloved” (Jer 12:7) is to be given into the hand of her enemies. Like a lion roaring in the forest, they have proudly defied Him; now, like a speckled bird persecuted of the birds of the wood, the assembled nations shall devote her to destruction.

Their pastors had spoiled them as a ruined vineyard and trodden His portion beneath their feet, and no man laid to heart the desolation ensuing; so from one end of the land to the other the sword of the Lord should devour and no flesh have peace. The awful reaping time had come, the day of the fierce anger of the Lord (Jer 12:7-13).

In the last section of the chapter a word is addressed to the surrounding nations.

“His evil neighbors” (Jer 12:14) He calls them, thus intimating His concern for Israel still; for they were not only Israel’s neighbors, but His. Then blessing is foretold both for the chosen people about to be scattered and to any among the nations who turn to their GOD – which looks on to the Millennium.

The nation of Israel shall yet be the center of GOD’s dealing with the earth, and shall be the means of blessing to the surrounding peoples. “But if they will not obey, I will utterly pluck up and destroy that nation” saith the Lord” (Jer 12:17).

~ end of chapter 5 ~

Fuente: Commentaries on the New Testament and Prophets

Jer 12:5

The difficulty implied by this proverb appears-

I. In this, that man is less a match for Satan now than when Satan proved himself more than a match for man. Beaten in Eden, where else can man look for success? Overcome in our innocence, what hope remains for us in this warfare now? Beneath a heaven that has empty thrones and in a world full of ruins, how may poor fallen creatures help to conquer an enemy who has won victories in the fields both of heaven and earth, and overcome the innocence both of angels and of men? We have been reduced to slavery-and did bondsmen ever win where freemen lost? But that we go to battle in the name of Jesus, backed by the Lord God of Hosts, we had had no answer to the question of the text.

II. If we were overcome by sin ere it had grown into strength, we are now less able to resist it. The difficulty of resisting our bad passions and corrupt nature, grows with man’s growth, and strengthens with his strength. The farther we go down the slopes of evil, it is the more difficult to return. Nor could we ever hope that, having been overcome of sin when it was weak, we should overcome it when it is strong, but that faith, undaunted by difficulties can say, “What art thou, O great mountain? before Zerubbabel thou shalt become a plain!”

III. Consider how these difficulties are to be overcome. Take two cases-those of Peter and Abraham-where they, who had been overcome by the lesser overcame the greater trial; and though wearied by the footmen, nobly contended with horses. It was God that made them strong; and what they did, they did through the power of His might. He strengthened them with all might by His Spirit in the inner man, and though these actors have left the stage for lesser men to fill, the might, the power, the promises remain-God remains behind. “One man shall chase a thousand.” “He that is feeble among them shall be as David; and the house of David shall be as God.”

T. Guthrie, Family Treasury, May 1861, p. 257.

Jer 12:5

The river Jordan was an eminent and appropriate type of death, as being the barrier which parted the wilderness of Israel’s sojourn from the promised land of their assured inheritance.

I. The reasonableness of the question in the text will be made manifest by pointing out certain circumstances which make death more appalling than any other calamity. (1) Death must be met alone. We are so constituted that in seasons of danger, difficulty, and alarm nothing is a more comfortable stay for the mind than a resort to the connections with which Providence has surrounded us-to the old familiar faces of our kinsmen or our friends. But in death every possibility of resort to human sympathy will be cut off from us; our spirits must encounter the last enemy alone. (2) There is a failure of every former confidence in the hour of death. Every plank of refuge shall be broken up, every mooring which held thee to the shore of life shall be loosened, and there shalt thou be launched alone upon the billows to meet the tempest of the wrath of God. (3) Another circumstance of terror attaching to death is that it ushers us into a new and strange world. The heart of man is constantly turning the energies of its attachments around the house of its pilgrimage. A future sphere of existence will be an untried sphere. Well may flesh and blood shrink from the prospect of being effectually unhinged from all that is usual and accustomed, divested of every material and earthly association. (4) Our great enemy, as in all our trials so in this especially, will be at hand to improve it to our ruin.

II. To every sincere believer in Christ the horror with which circumstances invest death is entirely dispelled. (1) The Christian is not left in the pitiful plight of the worldling and sinner, to encounter death alone. His Redeemer is in spirit with him, Christ’s rod and Christ’s staff they comfort him. (2) If all earthly stays and confidences be broken up, the Christian has an anchor of the soul sure and steadfast; it is the word and the work of Christ. (3) The Christian’s soul has, during life, contracted an acquaintance with the new sphere into which the swelling of Jordan bears him away. Death ushers him into no strange scene, and introduces him to no strange company. (4) The great enemy shall be defeated in his last assault upon the Christian. God shall prepare a table before His people in the presence of their enemies.

E. M. Goulburn, Sermons in the Parish Church of Holywell, p. 51.

References: Jer 12:5.-Spurgeon, Sermons, vol. xi., No. 635; G. Brooks, Outlines of Sermons, p. 293; G. Dawson, Sermons on Daily Life and Duty, p. 313; B. J. Snell, Christian World Pulpit, vol. xiv., p. 312; J. Pulsford, Old Testament Outlines, p. 246. Jer 13:1-11.-Spurgeon, Sermons, vol. xxix., No. 1706. Jer 13:13.-Outline Sermons to Children, p. 107. Jer 13:14.-Parker, Christian Commonwealth, Sept. 16th, 1886. Jer 13:15.-Outline Sermons to Children, p. 109; R. Newton, Bible Warnings, p. 239.. Jer 13:15-17.-Spurgeon, Sermons, vol. xxix., No. 1748; V. Hay Aitken, Mission Sermons, vol. i., p. 23. Jer 13:16.-W. T. Bull, Christian World Pulpit, vol. x., p. 97; J. Budgen, Parochial Sermons, vol. ii., p. 302. Jer 13:20.-A. Davies, Christian World Pulpit, vol. iii., p. 324; Plain Sermons by Contributors to “Tracts for the Times,” vol. i., p. 3. Jer 13:22-25.-W. Hubbard, Christian World Pulpit, vol. xvi., p. 285.

Fuente: The Sermon Bible

CHAPTER 12

The Prophets Prayer and the House Forsaken, Yet Compassion

1. The prophets prayer (Jer 12:1-6) 2. The house forsaken, yet compassion (Jer 12:7-17)

Jer 12:1-6. In his outburst of grief and in great mental perplexity Jeremiah states the old question, why does the righteous man suffer, why does the wicked prosper? And then the prayer for His intervention. Such will be again the case with the godly remnant in the end of this present age. They will suffer and be persecuted as godly Jeremiah was and pray as Jeremiah prayed: Pull them out like sheep for the slaughter, and prepare them for the day of slaughter. The imprecatory psalms are of the same prophetic meaning. Jehovahs answer tells him that greater trials were in store for him (Jer 12:5-6) .

Jer 12:7-17. The house is to be forsaken. The dearly beloved is to be given into the hands of the enemies. The sword of the Lord would now devour them. But there is the warning to the nations who touch His inheritance. He will deal with them in judgment as He dealt with Judah. Then we find the promise, I will return and have compassion on them. This is still future. The compassion for Israel comes in the day of His return.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Righteous: Jer 11:20, Gen 18:25, Deu 32:4, Psa 51:4, Psa 119:75, Psa 119:137, Psa 145:17, Dan 9:7, Hab 1:13-17, Zep 3:5, Rom 3:5, Rom 3:6

talk: or, reason the case, Job 13:3, Isa 41:21

Wherefore doth: Jer 5:28, Job 12:6, Job 21:7-15, Psa 37:1, Psa 37:35, Psa 73:3-28, Psa 92:7, Psa 94:3, Psa 94:4, Pro 1:32, Hab 1:4, Mal 3:15

deal: Jer 12:6, Jer 5:11, Isa 48:8, Hos 6:7

Reciprocal: Gen 15:3 – Behold Exo 5:22 – returned Exo 32:11 – why doth Jos 7:7 – wherefore Jdg 20:21 – destroyed Jdg 21:3 – why is 2Sa 14:12 – speak one word 1Ki 17:20 – hast thou also 2Ch 22:12 – Athaliah Neh 9:33 – Howbeit Job 4:17 – Shall mortal Job 5:3 – taking Job 8:17 – roots Job 9:24 – earth Job 10:3 – shine upon Job 23:7 – There Job 24:1 – not see Job 24:23 – it be given Job 34:10 – far Job 36:3 – ascribe Job 36:6 – preserveth Psa 36:6 – judgments Psa 37:7 – fret Psa 73:5 – They are Psa 73:12 – these Psa 89:38 – But Ecc 7:15 – there is a wicked Ecc 7:25 – the reason Isa 24:16 – the treacherous Jer 9:2 – an assembly Jer 32:16 – I Prayed Lam 1:18 – Lord Eze 18:25 – my Dan 8:12 – and it practiced Hab 2:1 – when I am reproved Rom 2:2 – judgment Rom 9:14 – Is there unrighteousness

Fuente: The Treasury of Scripture Knowledge

Jer 12:1, The prophet does not question the judgment of God in deciding on the prayer he makes, only he desires to discuss the matter with Him, Wherefore means why is it or “how does it come that the way of the wicked prospers? Jeremiah seems confused that treacherous men are happy whereas they have no right to happiness.

Fuente: Combined Bible Commentary

Jer 12:1. Righteous art thou, O Lord The prophet, being about to inquire into the reasons and meaning of some of the divine dispensations, first recognises a truth of unquestionable certainty, namely, that God is righteous, that is, just and holy in all his ways. Thus he arms himself against the temptations wherewith he was assaulted, to envy the prosperity of the wicked, before he begins to plead with God concerning it. And, in imitation of him, when we are least able to understand the intent of the divine counsels and proceedings, we must still resolve to retain just thoughts of God, and must be confident of this, that he never did and never will do the least wrong to any of his creatures; that even when his judgments are unsearchable as a great deep, and altogether unaccountable, yet his righteousness is as conspicuous and immoveable as the great mountains, Psa 36:6. Yet let me talk with thee of thy judgments Not by way of accusing thee, but for my own satisfaction concerning thy dispensations in the government of the world. Wherefore doth the way of the wicked prosper? Why are their designs and projects successful? Why are all they happy that deal very treacherously? Why are the affairs and families of the perfidious and unjust in a prosperous state? Why dost thou permit this? What end of thy righteous government is to be answered by it? By all they, he means many of them, and is thought to have spoken thus with a special reference to the priests at Anathoth, who had conspired against his life. The prosperity of the wicked hath, in all ages, been a mystery, and hath served to furnish infidels with an objection against the providence of God, and, upon that account, hath been a source of temptation to many of Gods people.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Jer 12:4. He shall not see our last end. This is sadducean language, as Psa 104:5. The Lord will not see, neither will the God of Jacob regard. This species of atheism blunts the edge of the ministry, and utterly supersedes the moral principle. Why then do the wicked fear the future? The mere probability of a day of final scrutiny should deter the unbeliever from the dreadful game of crime.

Jer 12:5. How wilt thou do in the swelling of Jordan. The river derives its name from Jor, which signifies a spring, and Dan a stream at Dan Laish, the northern frontier town of the Holy Land. These two streams meeting at Benias form the Jordan. A little to the south they form the waters of Merom, Jos 11:5, or the lake Semechonitis. Here, by many tributary streams, Jordan assumes the character of a river.

The river, from Dan to the Dead sea, runs south about one hundred and thirty miles. It has been followed and surveyed by innumerable travellers, distinguished by genius and extensive learning, so that we see in their writings the swelling stream of this interesting river, adorned with stately trees, called in sacred literature the pride of Jordan; and intermixed with willows and shrubs.

The sea of Tiberias or lake of Galilee is one of the most pleasant scenes in that part of the country, and on all sides its distant shores and towns can be seen. The stream in some places is not more than from twenty to thirty yards broad, but rapid and deep. But after receiving powerful streams from the east, a few leagues below the lake, the river becomes broad, and may be forded in one or two places.

The whole plain of Jordan from the mountains of Judea on the west, to those of Arabia on the east, may be called the vale of Jordan. But in the centre of the plain, which is about ten miles wide, the river descends into a lower valley, varying in width from a mile to a furlong. In March, like the Nile, it rises from sixteen to twenty four feet, and the whole vale is one continuous sheet of water.

On the banks of the river there are close thickets, and thickets extending to the lower plain, which justifies the words of Jeremiah, The lion is gone up from the thicket; his anger is like a lion from the swellings of Jordan. Those coverts afford lairs, and ample retreats for the wild beasts.

The waters of the Jordan begin to rise in the month of March, by the latter rain just before the barley harvest, as is noted in Jos 3:15; for the Israelites crossed the Jordan at the barley harvest, when the river had overflowed its banks. 1Ch 12:15. This is the first month of their ecclesiastical year. But the main cause of the swelling of the river is the melting of the snows on the mountains of Shaik, the eastern range of Lebanon. This cause produces the same effects on the Euphrates, but more so on the Tigris. He filleth all things with wisdom, as Phison, and as Tigris, in the time of the new fruits. Sir 24:25.

Burckhardt, the German traveller, says, The valley of Jordan, now called El Ghor, begins at the lake of Tiberias, and has the direction of north by east, and south by west. The great number of rivulets on both sides which descend from the mountains, form numerous pools of stagnant water, and produce a pleasing verdure of wild herbs. But the ground, excepting spots cultivated by the Bedouins, is parched and desert. The river, on leaving the lake, flows near the western hills for three hours, and then inclines towards the east. The valley is about a mile in breadth, and much lower than the plain of Ghor. The river where we passed it, was about eighty paces broad, and three feet deep in the midst of summer. In winter, (say March) it inundates all the plain, but never rises to the upper plain, which is about forty feet higher than the level of the river: pp. 344, 345.

Jer 12:9. As a speckled bird. The sense is, as a bird of prey. The eagle, the falcon, and hawk have a dappled plumage, and all the feathered race raise cries of alarm at their approach. Such was Zion to the Lord when polluted with idols. Their idolatrous priests and prophets also were to the people as birds of prey: Jer 12:10.

REFLECTIONS.

When David, Psalms 37., and when Asaph, Psalms 73., saw the wicked in prosperity, and flourishing like the green bay-tree, their faith, for the moment, was staggered. Jeremiah here saw the wicked planted and taking root; yet he said, Righteous art thou, oh Lord. And he was soon answered, that God would pull them out as sheep for the slaughter. A wicked man by his pride and prosperity makes his fall the more conspicuous. As the swelling of Jordan drove out the wild beasts on the land, so should the Lords displeasure come upon them. In this way the man of God carried all his temptations to the throne of grace, and unfolded his soul in pleading with heaven.

The Lord gently expostulates with Jeremiah for his impatience. If thou hast run with the foot-men, or with thine equals in Anathoth, and they have wearied thee; how wilt thou contend with the princes of Judah, who ride on horses and in chariots? If thou art wearied in the land of peace, what wilt thou do in the swelling of Jordan, when the Chaldees shall come in as a flood? Men who complain of troubles, had better think that their troubles might be far greater than they are. The Lord fully allows that Jeremiahs brethren, the priests, were wicked beyond a name, in calling a multitude to assault him, on the one hand; and by fair words attempting to allure him from his duty, on the other. He therefore encourages him by the prohibition to believe them; for Satans promises are worse than his threatenings.

If Jeremiah complained when the priests menaced him with death, how much more had the Lord cause to complain when those very men had caused him by their wickedness to forsake his house, and to hate it; and to give the dearly-beloved of his soul into the hands of his enemies. The Hebrew pastors had first destroyed his vineyard with wickedness; then God brought the pastors of Babylon, as so many wild beasts, to devour and to trample it underfoot. It is an immutable law of providence, that all crimes soon or late recoil on the head of the delinquents. Hence the wicked who stubbornly flatter themselves with impunity shall surely be deceived.

The Lord closed this awful revelation by a word of distant comfort; for the true church is never destitute of hope and resource. He promised to bring back a remnant, and plant them in their lands and houses again. He promised to admit them to swear fidelity to his covenant once more; but if they obeyed not, then he would destroy them as a nation. This prophecy has been most obviously fulfilled. The Greeks and Romans subjugated them, and they were ultimately dispersed on the face of the whole earth, and under the whole heaven. Deu 28:64.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

Jer 12:1-6. The Problem of Unrighteous Prosperity.Jeremiah raises (for the first time in Hebrew literature) the problem of the prosperity of the unrighteous, apparently in connexion with his experiences at Anathoth. He ventures to complain (rather than plead) unto Yahweh, since He should award adversity to the evildoers who dishonour Him in their inner man (reins, see on Jer 11:20), and he appeals for their punishment. God answers Jeremiah (Jer 12:5) with the warning that he has worse trials to face than the troubles at Anathoth

Jer 12:4 has little point in this context except for its close, He shall not see our latter end, which apparently means that Jeremiah will not live to see the vengeance desired. For this, however, LXX reads, God will not see our ways.

Jer 12:5. thou art secure: the change of one letter gives the much better sense, thou fleest.the pride of Jordan denotes the semi-tropical jungle of the Jordan valley, marking the breadth of the river in flood, still the haunt of wild beasts; cf. Jer 49:19, Zec 11:3. This was visible from Jeremiahs home, Anathoth.

Fuente: Peake’s Commentary on the Bible

12:1 {a} Righteous [art] thou, O LORD, when I plead with thee: yet let me speak with thee of [thy] judgments: Why doth the way of the wicked {b} prosper? [why] are they all happy that deal very treacherously?

(a) The prophet confesses God to be just in all his doings, although man is not able to give a reason for all his actions.

(b) This question has been always a great temptation to the godly, to see the wicked enemies of God in prosperity, and his dear children in adversity, as in Job 21:7, Psa 37:1; Psa 73:3, Hab 1:3 .

Fuente: Geneva Bible Notes

Jeremiah wanted some answers from righteous Yahweh, and he approached the Lord in prayer as though he were in court. He wanted to know why God allowed the wicked to prosper and the treacherous to live in ease (cf. Job 21:7; Psalms 37; Psa 73:3-5; Psa 73:12; Psa 94:3; Hab 1:12-17). It appeared to the prophet that the Lord, as well as Israel, had broken covenant (cf. Psa 1:3-4).

"The problem of the prosperity of the wicked in the light of God’s righteousness is not directly solved here or elsewhere in Scripture. The only final answer is faith in the sovereign wisdom and righteousness of God." [Note: Feinberg, p. 457,]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

CHAPTER VII

THE BROKEN COVENANT

Jer 11:1-23 and Jer 12:1-17

THERE is no visible break between these two chapters. They seem to summarise the history of a particular episode in the prophets career. At the same time, the style is so peculiar that it is not so easy as it might appear at a first glance to determine exactly what it is that the section has to tell us. When we come to take a closer look at it, we find a thoroughly characteristic mixture of direct narrative and soliloquy, of statement of facts and reflection upon those facts, of aspiration and prayer and prophecy, of self-communing and communing with God. Careful analysis may perhaps furnish us with a clue to the disentanglement of the general sense and drift of this characteristic medley. We may thus hope to get a clearer insight into the bearing of this old world oracle upon our own needs and perplexities, our sins and the fruit of our sins, what we have done and what we may expect as the consequence of our doings. For the Word of God is “quick and powerful.” Its outward form and vesture may change with the passing of time; but its substance never changes. The old interpreters die, but the Word lives, and its life is a life of power. By that Word men live in their successive generations; it is at once creative and regulative; it is the seed of life in man, and it is the law of that life. Apart from the Divine Word, man would be no more than a brute gifted with understanding, but denied all answer to the higher cravings of soul and spirit; a being whose conscious life was a mere mockery; a self-tormentor, tantalised with vain surmises, tortured with ever-recurring problems; longing for light, and beset with never-lifting clouds of impenetrable darkness; the one sole instance, among the myriads of sentient beings, of a creature whose wants Nature refuses to satisfy, and whose lot it is to consume forever in the fires of hopeless desire.

The sovran Lord, who is the Eternal Wisdom, has not made such a mistake. He provides satisfaction for all His creatures, according to the varying degrees of their capacity, according to their rank in the scale of being, so that all may rejoice in the fulness and the freedom of a happy life for their allotted time. Man is no exception to the universal rule. His whole constitution, as God has fashioned it, is such that he can find his perfect satisfaction in the Word of the Lord. And the depth of his dissatisfaction, the poignancy and the bitterness of his disappointment and disgust at himself and at the world in which he finds himself, are the strongest evidence that he has sought satisfaction in things that cannot satisfy; that he has foolishly endeavoured to feed his soul upon ashes, to still the cravings of his spirit with something other than that Word of God which is the Bread of Life.

You will observe that the discourse we are to consider, is headed: “The word that fell to Jeremiah from Iahvah” (lit. “from with,” that is, “from the presence of” the Eternal), “saying.” I think that expression “saying” covers all that follows, to the end of the discourse. The prophets preaching the Law, and the consequences of that preaching as regarded himself: his experience of the stubbornness and treachery of the people; the varying moods of his own mind under that bitter experience; his reflections upon the condition of Judah, and the condition of Judahs ill-minded neighbours; his forecasts of the after course of events as determined by the unchanging will of a righteous God; all these things seem to. be included in the scope of that “Word from the presence of Iahvah,” which the prophet is about to put on record. You will see that it is not a single utterance of a precise and definite message, which he might have delivered in a few moments of time before a single audience of his countrymen. The Word of the Lord is progressively revealed; it begins with a thought in the prophets mind, but its entire content is unfolded gradually, as he proceeds to act upon that thought or Divine impulse; it is, as it were, evolved as the result of collision between the prophet and his hearers; it emerges into clear light out of the darkness of storm and conflict; a conflict both internal and external; a conflict within, between his own contending emotions and impulses and sympathies; and a conflict without, between an unpopular teacher, and a wayward and corrupt and incorrigible people. “From with Iahvah.” There may be strife and tumult and the darkness of ignorance and passion upon earth; but the star of truth shines in the firmament of heaven, and the eye of the inspired man sees it. This is his difference from his fellows.

“Hear ye the words of this covenant, and speak ye unto the men of Judah, and upon the dwellers in Jerusalem! And say thou unto them, Thus saith Iahvah, the God of Israel, Accursed are the men that hear not the words of this covenant, which I lay on your fathers, in the day that I brought them forth from the land of Egypt, from the furnace of iron, saying, Hearken unto My voice, and do these things, according to all that I shall charge you: that ye may become for Me a people, and that I Myself may become for you a God. That I may make good” (vid. infra) “the oath which I sware to your forefathers, that I would give them a land flowing with milk and honey, as it now is” (or simply, “today”). “And I answered and said, Amen, Iahvah!” {Jer 11:1-5} “Hear ye speak ye unto the men of Judah!” The occasion referred to is that memorable crisis in the eighteenth year of king Josiah, when Hilkiah the high priest had “found the book of the law in the house of the Lord,” {2Ki 22:8 sqq.} and the pious king had read in the hearing of the assembled people those fervid exhortations to obedience, those promises fraught with all manner of blessing, those terrible denunciations of wrath and ruin reserved for rebellion and apostasy, which we may still read in the closing chapters of the book of Deuteronomy. {Deu 27:1-26, sq.} Jeremiah is recalling the events of his own ministry, and passes in rapid review from the time of his preaching upon the Book of the Law, to the Chaldean invasion in the reign of Jehoiachin. {Jer 13:18 sqq.} He recalls the solemn occasion when the king and people bound themselves by oath to observe the law of their God; when “the king stood upon the platform, and made the covenant before Iahvah, that he would follow Iahvah, and keep his commandments, and his laws and his statutes, with whole heart and with whole soul; to make good the words of this covenant that were written upon this roll; and all the people stood to the covenant.” {2Ki 23:3} At or soon after this great meeting, the prophet gives, in the name of Iahvah, an emphatic approval to the public undertaking; and bids the leaders in the movement not to rest contented with this good beginning, but to impress the obligation more deeply upon the community at large, by sending a mission of properly qualified persons, including himself, which should at once enforce the reforms necessitated by the covenant of strict obedience to the Law, and reconcile the people both of the capital and of the rural towns and hamlets to the sudden and sweeping changes demanded of them, by showing their entire consonance with the Divine precepts. “Hear ye”-princes and priests-“the words of this covenant; and speak ye unto the men of Judah!” Then follows, in brief, the prophets own commission, which is to reiterate, with all the force of his impassioned rhetoric, the awful menaces of the Sacred Book: “Cursed be the men that hear not the words of this covenant!” Now again, in these last years of their national existence, the chosen people are to hear an authoritative proclamation of that Divine Law upon which all their weal depends; the Law given them at the outset of their history, when the memory of the great deliverance was yet fresh in their minds; the Law which was the condition of their peculiar relation to the Universal God. At Sinai they had solemnly undertaken to observe that Law: and Iahweh had fulfilled His promise to their “fathers”-to Abraham, Isaac, and Jacob-and had given them a goodly land, in which they had now been established for at least six hundred years. The Divine truth and righteousness were manifest upon a retrospect of this long period of eventful history; and Jeremiah could not withhold his inward assent, in the formula prescribed by the Book of the Law, {Deu 27:15 sqq.} to the perfect justice of the sentence: “Cursed be the men that hear not the words of this covenant.” “And I answered and said, Amen, Iahvah!” So to this true Israelite, thus deeply communing with his own spirit, two things had become clear as day. The one was the absolute righteousness of Gods entire dealing with Israel, from first to last; the righteousness of disaster and overthrow as well as of victory and prosperity: the other was his own present duty to bring this truth home to the hearts and consciences of his fellow countrymen. This is how he states the fact: “And Iahvah said unto me, Proclaim thou all these words in the cities of Judah and in the streets of Jerusalem, saying, Hear ye the words of this covenant and do them. For I earnestly adjured your fathers, when I brought them up from the land of Egypt” (“and I have done so continually”) “even unto this very day, saying, Obey ye My voice! And they obeyed not, nor inclined their ear; and they walked, each and all, in the hardness of their wicked heart. So I brought upon them all the threats” (lit., “words”) “of this covenant, which I had charged them to keep, and they kept it not.” {Jer 11:6-8} God is always self-consistent; man is often inconsistent with himself; God is eternally true, man is ever giving fresh proofs of his natural faithlessness. God is not only just in keeping His promises; He is also merciful, in labouring ever to induce man to be self-consistent, and true to moral obligations. And Divine mercy is revealed alike in the pleadings of the Holy Spirit by the mouth of prophets, by the voice of conscience, and in the retribution that overtakes persistence in evil. The Divine Law is life and health to them that keep it; it is death to them that break it. “Thou, Lord, art merciful: for thou rewardest every man according to his works.”

The relation of the One God to this one people was neither accidental nor arbitrary. It is sometimes spoken of as a thing glaringly unjust to the other nations of the ancient world, that the Father of all should have chosen Israel only to be the recipient of His special favours. Sometimes it is demanded, as an unanswerable dilemma, How could the Universal God be the God of the Jews, in the restricted sense implied by the Old Testament histories? But difficulties of this kind rest upon misunderstanding, due to a slavishly literal interpretation of certain passages, and inability to take a comprehensive view of the general drift and tenor of the Old Testament writings as they bear upon this subject. Gods choice of Israel was proof of His love for mankind. He did not select one people because He was indifferent or hostile to all other peoples; but because He wished to bring all the nations of the earth to the knowledge of Himself, and the observance of His law. The words of our prophet show that he was profoundly convinced that the favour of Iahvah had from the outset depended upon the obedience of Israel: “Hearken unto My voice, and do these things that ye may become for Me a people, and that I Myself may become for you a God.” How strangely must such words have sounded in the ears of people who believed, as the masses both in town and country appear for the most part to have done, that Iahvah as the ancestral god was bound by an indissoluble tie to Israel, and that He could not suffer the nation to perish without incurring irreparable loss, if not extinction, for Himself! It is as if the prophet had said: You call yourselves the people of God; but it is not so much that you are His people, as that you may become such by doing His will. You suppose that Iahvah, the Eternal, the Creator, is to you what Chemosh is to Moab, or Molech to Ammon, or Baal to Tyre; but that is just what He is not. If you entertain such ideas of Iahvah, you are worshipping a figment of your own carnal imaginations; your god is not the universal God, but a gross unspiritual idol. It is only upon your fulfilment of His conditions, only upon your yielding an inward assent to His law, a hearty acceptance to His rule of life, that He Himself – the One only God-can truly become your God. In accepting His law, you accept Him, and in rejecting His law, you reject Him; for His law is a reflection of Himself; a revelation, so far as such can be made to a creature like man, of His essential being and character. Therefore think not that you can worship Him by mere external rites; for the true worship is “righteousness, and holiness of life.”

The progress of the reforming movement, which was doubtless powerfully stimulated by the preaching of Jeremiah, is briefly sketched in the chapter of the book of Kings, to which I have already referred. {2Ki 23:1-37} That summary of the good deeds of king Josiah records apparently a very complete extirpation of the various forms of idolatry, and even a slaughter of the idol priests upon their own altars. Heathenism, it would seem, could hardly have been practised again, at least openly, during the twelve remaining years of Josiah. But although a zealous king might enforce outward conformity to the Law, and although the earnest preaching of prophets like Zephaniah and Jeremiah might have considerable effect with the better part of the people, the fact remained that those whose hearts were really open to the word of the Lord were still, as always, a small minority; and the tendency to apostasy, though checked, was far from being rooted up. Here and there the forbidden rites were secretly observed; and the harsh measures which had accompanied their public suppression may very probably have intensified the attachment of many to the local forms of worship. Sincere conversions are not effected by violence; and the martyrdom of devotees may give new life even to degraded and utterly immoral superstitions. The transient nature of Josiahs reformation, radical as it may have appeared at the time to the principal agents engaged in it, is evident from the testimony of Jeremiah himself. “And Iahvah said unto me, There exists a conspiracy among the men of Judah, and among the inhabitants of Jerusalem. They have returned to the old sins of their fathers, who refused to hear My words; and they too have gone away after other gods, to serve them the house of Israel and the house of Judah have broken My covenant, which I made with their forefathers. Therefore thus saith Iahvah, Behold I am about to bring unto them an evil from which they cannot get forth; and they will cry unto Me, and I will not listen unto them. And the cities of Judah and the inhabitants of Jerusalem will go and cry unto the gods to whom they burn incense” (i.e., now; ptcp.); “and they will yield them no help at all in the time of their evil. For many as thy cities are thy gods become, O Judah! and many as the streets of Jerusalem have ye appointed altars to the Shame, altars for burning incense to the Baal. And as for thee, intercede thou not for this people, nor lift up for them outcry” (i.e., mourning) “and intercession; for I intend not to hearken, in the time when they call unto Me, in the time of their evil” (Jer 11:9-14). All this appears to indicate the course of the prophets reflection, after it had become clear to him that the reformation was illusory, and that his own labours had failed of their purpose. He calls the relapse of the people a plot or conspiracy; thereby suggesting, perhaps, the secrecy with which the prohibited worships were at first revived, and the intrigues of the unfaithful nobles and priests and prophets, in order to bring about a reversal of the policy of reform, and a return to the old system; and certainly suggesting that the heart of the nation, as a whole, was disloyal to its Heavenly King, and that its renewed apostasy was a wicked disavowal of lawful allegiance, and an act of unpardonable treason against God.

But the word further signifies that a bond has been entered into, a bond which is the exact antithesis of the covenant with Iahvah; and it implies that this bond has about it a fatal strength and permanence, involving as its necessary consequence the ruin of the nation. Breaking covenant with Iahvah meant making a covenant with other gods; it was impossible to do the one thing without the other. And that is as true now, under totally different conditions, as it was in the land of Judah, twenty-four centuries ago. If you have broken faith with God in Christ it is because you have entered into an agreement with another; it is because you have foolishly taken the tempter at his word, and accepted his conditions, and surrendered to his proposals, and preferred his promises to the promises of God. It is because, against all reason, against conscience, against the Holy Spirit, against the witness of Gods Word, against the witness of His Saints and Confessors in all ages, you have believed that a Being less than the Eternal God could ensure your weal and make you happy. And now your heart is no longer at unity in itself, and your allegiance is no longer single and undivided. “Many as thy cities are thy gods become, O Judah!” The soul that is not unified and harmonised by the fear of the One God, is torn and distracted by a thousand contending passions: and vainly seeks peace and deliverance by worship at a thousand unholy shrines. But Mammon and Belial and Ashtaroth and the whole rout of unclean spirits, whose seductions have lured you astray, will fail you at last; and in the hour of bitter need, you will learn too late that there is no god but God, and no peace nor safety nor joy but in Him.

It is futile to pray for those who have deliberately cast off the covenant of Iahvah, and made a covenant with His adversary. “Intercede not for this people, nor lift up outcry and intercession for them!” Prayer cannot save, nothing can save, the impenitent; and there is a state of mind in which ones own prayer is turned into sin; the state of mind in which a man prays, merely to appease God, and escape the fire, but without a thought of forsaking sin, without the faintest aspiration after holiness. There is a degree of guilt upon which sentence is already passed, which is “unto death,” and for which intercession is interdicted alike by the Apostle of the New as to the prophet of the Old Covenant.

“What availeth it My beloved, that she fulfilleth her intent in Mine house? Can vows and hallowed flesh make thine evil to pass from thee? Then mightest thou indeed rejoice” (Jer 11:15). Such appears to be the true sense of this verse, the only difficult one in the chapter. The prophet had evidently the same thought in his mind as in Jer 11:11 : “I will bring unto them an evil, from which they cannot get forth; and they will cry unto Me, and I will not hearken unto them.” The words also recall those of Isaiah: {Isa 1:11 sqq} “For what to Me are your many sacrifices, saith Iahvah? When ye enter in to see My face, who hath sought this at your hand, to trample My courts? Bring no more a vain oblation; loathly incense it is to Me!” The term which I have rendered “intent,” usually denotes an evil intention; so that, like Isaiah, our prophet implies that the popular worship is not only futile but sinful. So true it is that “He that turneth away his ear from hearing the law, even his prayer is an abomination”; {Pro 28:9} or, as the Psalmist puts the same truth, “If I incline unto wickedness with my heart, the Lord will not hear me.”

“A flourishing olive, fair with shapely fruit, did Iahvah call thy name. To the sound of a great uproar will He set her on fire; and his hanging boughs will crackle” (“in the flames”). “And Iahvah Sabaoth, that planted thee, Himself hath pronounced evil upon thee; because of the evil of the house of Israel and the house of Judah, which they have done to themselves” {Jer 4:18; Jer 7:19} “in provoking Me, in burning incense to the Baal” (Jer 11:16-17). The figure of the olive seems a very natural one, {cf. Rom 11:17} when we remember the beauty, and the utility for which that tree is famous in Eastern lands. “Iahvah called thy name”; that is, called thee into determinate being; endowed thee at thine origin with certain characteristic qualities. Thine original constitution, as thou didst leave thy Makers hand, was fair and good. Israel among the nations was as beautiful to the eye as the olive among trees; and his “fruit,” his doings, were a glory to God and a blessing to men, like that precious oil, for “which God and man honour” the olive {Jdg 9:9; Zec 4:3; Hos 14:7} But now the noble stock had degenerated; the “green olive tree,” planted in the very court of Iahvahs house, had become no better than a barren wilding, fit only for the fire. The thought is essentially similar to that of an earlier discourse: “I planted thee a noble vine, wholly a right seed; how then hast thou turned into the degenerate plant of a strange vine unto Me?” {Jer 2:21} Here, there is an abrupt transition, which forcibly expresses the suddenness of the destruction that must devour this degenerate people: “To the sound of a great uproar”-the din of invading armies “he will set her” (the beloved, symbolised by the tree) “on fire; and his” (the olives) “hanging boughs will crackle in the flames.” And this fierce work of a barbarous soldiery is no chance calamity; it is the execution of a Divine judgment: “Iahvah Sabaoth Himself hath pronounced evil upon thee.” And yet further, it is the nations own doing; the two houses of Israel have persistently laboured for their own ruin; they have brought it upon themselves. Man is himself the author of his own weal and woe; and they who are not “working out their own salvation,” are working out their own destruction.

“And it was Iahvah that gave me knowledge, so that I well knew; at that time, Thou didst show me their doings. But, for myself, like a favourite” (lit. tame, friendly, gentle: Jer 3:4) “lamb that is led to the slaughter, I wist not that against me they had laid a plot. Let us fell the tree in its prime, and let us cut him off out of the land of the living, that his name be remembered no more. Yea, but Iahvah Sabaoth judgeth righteously, trieth reins and heart. I shall see Thy vengeance on them; for unto Thee have I laid bare my cause. Therefore thus said Iahvah: Upon the men of Anathoth that were seeking thy life, saying, Thou shalt not prophesy in the name of Iahvah, that thou die not by our hand:-therefore thus said Iahvah Sabaoth, Behold I am about to visit it upon them: the young men will die by the sword; their sons and their daughters will die by the famine. And a remnant they shall not have: for I will bring an evil unto the men of Anathoth, the year of their visitation” (Jer 11:18-23).

The prophet, it would seem, had made the round of the country places, and come to Anathoth, on his return journey to Jerusalem. Here, in his native town, he proclaimed to his own people that same solemn message which he had delivered to the country at large. It is very probable that the preceding verses (Jer 11:9-17) contain the substance of his address to his kinsfolk and acquaintance; an address which stirred them, not to repentance towards God, but to murderous wrath against His prophet. A plot was laid for Jeremiahs life by his own neighbours and even his own family; {Jer 12:6} and he owed his escape to some providential circumstance, some “lucky accident,” as men might say, which revealed to him their unsuspected perfidy. What the event was which thus suddenly disclosed the hidden danger, is not recorded; and the whole episode is rather alluded to than described. But it is clear that the prophet knew nothing about the plot, until it was ripe for execution. He was as wholly unconscious of the death prepared for him, as a petted lamb on the way to the altar. “Then”-when his fate seemed sure-then it was that something happened by which “Iahvah gave him knowledge,” and “showed him their doing”: The thought or saying attributed to his enemies, “Let us fell the tree (s) in the prime thereof!” may contain a sarcastic allusion really made to the prophets own warning (Jer 11:16): “A flourishing olive, fair with shapely fruit, did Iahvah call thy name: to the noise of a great uproar will He set it on fire, and the branches thereof shall crackle in the flames.” The words that follow (Jer 11:20), “yea, but” (or, and yet) “Iahvah Sabaoth judgeth righteously; trieth reins and heart,” {cf. Jer 20:12} is the prophets reply, in the form of an unexpressed thought, or a hurried ejaculation upon discovering their deadly malice. The timely warning which he had received, was fresh proof to him of the truth that human designs are, after all that their authors can do, dependent on the will of an Unseen Arbiter of events; and the Divine justice, thus manifested towards himself, inspired a conviction that those hardened and bloodthirsty sinners would, sooner or later, experience in their own destruction that display of the same Divine attribute which was necessary to its complete manifestation. It was this conviction, rather than personal resentment, however excusable under the circumstances that feeling would have been, which led Jeremiah to exclaim: “I shall see Thy vengeance on them, for unto Thee have I laid bare my cause.”

He had appealed to the Judge of all the earth, that doeth right; and he knew the innocency of his own heart in the quarrel. He was certain, therefore, that his cause would one day be vindicated, when that ruin overtook his enemies, of which he had warned them in vain. Looked at in this light, his words are a confident assertion of the Divine justice, not a cry for vengeance. They reveal what we may perhaps call the human basis of the formal prophecy which follows; they show by what steps the prophets mind was led on to the utterance of a sentence of destruction upon the men of Anathoth. That Jeremiahs invectives and threatenings of wrath and ruin should provoke hatred and opposition was perhaps not wonderful. Men in general are slow to recognise their own moral shortcomings, to believe evil of themselves; and they are apt to prefer advisers whose optimism, though ill-founded and misleading, is pleasant and reassuring and confirmatory of their own prejudices. But it does seem strange that it should have been reserved for the men of his own birthplace, his own “brethren and his fathers house,” to carry opposition to the point of meditated murder. Once more Jeremiah stands before us, a visible type of Him whose Divine wisdom declared that a prophet finds no honour in his own country, and whose life was attempted on that Sabbath day at Nazareth. {Luk 4:24 sqq.}

The sentence was pronounced, but the cloud of dejection was not at once lifted from the soul of the seer. He knew that justice must in the end overtake the guilty; but, in the meantime, “his enemies lived and were mighty,” and their criminal designs against himself remained unnoticed and unpunished. The more he brooded over it, the more difficult it seemed to reconcile their prosperous immunity with the justice of God. He has given us the course of his reflections upon this painful question, ever suggested anew by the facts of life, never sufficiently answered by toiling reason. “Too righteous art Thou, Iahvah, for me to contend with Thee: I will but lay arguments before Thee” (i.e., argue the case forensically). “Wherefore doth the way of the wicked prosper? Wherefore are they undisturbed, all that deal very treacherously? Thou plantest them, yea, they take root; they grow ever, yea, they bear fruit: Thou art nigh in their mouth, and far from their reins. And Thou, Iahvah, knowest me; Thou seest me, and triest mine heart in Thy mind. Separate them like sheep for the slaughter, and consecrate them for the day of killing! How long shall the land mourn, and the herbage of all the country wither? From the evil of the dwellers therein, beasts and birds perish: for they have said (or, thought), “He cannot see our end”. {Jer 12:1-4} It is not merely that his would be murderers thrive; it is that they take the holy Name upon their unclean lips; it is that they are hypocrites combining a pretended respect for God, with an inward and thorough indifference to God. He is nigh in their mouth and far from their reins. They “honour Him with their lips, but have removed their heart far from Him; and their worship of Him is a mere human commandment, learned by rote”. {Isa 29:13} They swear by His Name, when they are bent on deception. {Jer 5:2} It is all this which especially rouses the prophets indignation; and contrasting therewith his own conscious integrity and faithfulness to the Divine law, he calls upon Divine justice to judge between himself and them: “Pull them out like sheep for slaughter, and consecrate them” (set them apart from the rest of the flock) “for the day of killing!” It has been said that Jeremiah throughout this whole paragraph speaks not as a prophet, but as a private individual; and that in this verse especially he “gives way to the natural man, and asks the life of his enemies”. {1Ki 3:11 Job 31:30} This is perhaps a tenable opinion. We have to bear in mind the difference of standpoint between the writers of the Old Covenant and those of the New. Not much is said by the former about the forgiveness of injuries, about withholding the hand from vengeance. The most ancient law, indeed, contained a noble precept, which pointed in this direction: “If thou meet thine enemys ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.” {Exo 23:4-5} And in the Book of Proverbs we read: “Rejoice not when thine enemy falleth, And let not thine heart be glad when he is overthrown.” But the impression of magnanimity thus produced is somewhat diminished by the reason which is added immediately: “Lest the Lord see it and it displease Him, and He turn away His wrath from him”: a motive of which the best that can be said is that it is characteristic of the imperfect morality of the time. {Pro 24:17 sq.} The same objection may be taken to that other famous passage of the same book: “If thine enemy be hungry, give him bread to eat: And if he be thirsty, give him water to drink: For thou shalt heap coals of fire upon his head, And the Lord shall reward thee”. {Pro 25:21 sq.} The reflection that the relief of his necessities will mortify and humiliate an enemy to the utmost, which is what seems to have been originally meant by “heaping coals of fire upon his head,” however practically useful in checking the wild impulses of a hot-blooded and vindictive race, such as the Hebrews were, and such as their kindred the Bedawi Arabs have remained to this day under a system of faith which has not said, “Love your enemies”; and however capable of a new application in the more enlightened spirit of Christianity; {Rom 12:19 sqq.} is undoubtedly a motive marked by the limitations of Old Testament ethical thought. And edifying as they may prove to be, when understood in that purely spiritual and universal sense, to which the Church has lent her authority, how many of the psalms were, in their primary intention, agonising cries for vengeance: prayers that the human victim of oppression and wrong might “see his desire upon his enemies”? All this must be borne in mind; but there are other considerations also which must not be omitted, if we would get at the exact sense of our prophet in the passage before us.

We must remember that he is laying a case before God. He has admitted at the outset that God is absolutely just, in spite of and in view of the fact that his murderous enemies are prosperous and unpunished. When he pleads his own sincerity and purity of heart, in contrast with the lip service of his adversaries, it is perhaps that God may grant, not so much their perdition, as the salvation of the country from the evils they have brought and are bringing upon it. Ascribing the troubles already present and those which are yet to come, the desolations which he sees and those which he foresees, to their steady persistence in wickedness, he asks, How long must this continue? Would it not be better, would it not be more consonant with Divine wisdom and righteousness to purify the land of its fatal taint by the sudden destruction of those heinous and hardened offenders, who scoff at the very idea of a true forecast of their “end” (Jer 12:4)? But this is not all. There would be more apparent force in the allegation we are discussing if it were. The cry to heaven for an immediate act of retributive justice is not the last thing recorded of the prophets experience on this occasion. He goes on to relate, for our satisfaction, the Divine answer to his questionings, which seems to have satisfied his own troubled mind. “If thou hast run with but footracers, and they have wearied thee, how then wilt thou compete with the coursers? And if thy confidence be in a land of peace” (or, “a quiet land”), “how then wilt thou do in the thickets” (jungles) “of Jordan? For even thine own brethren and thy fathers house, even they will deal treacherously with thee; even they will cry aloud after thee: trust thou not in them, though they speak thee fair!” {Jer 12:5-6} The metaphors convey a rebuke of impatience and premature discouragement. Hitzig aptly quotes Demosthenes: “If they cannot face the candle, what will they do when they see the sun?” (Plut. de vitioso pudore, c. 5) It is “the voice of the prophets better feeling, and of victorious self possession,” adds the critic; and we, who earnestly believe that, of the two voices which plead against each other in the heart of man, the voice that whispers good is the voice of God, find it not hard to accept this statement in that sense. The prophet is giving us the upshot of his reflection upon the terrible danger from which he had been mercifully preserved; and we see that his thoughts were guided to the conclusion that, having once accepted the Divine Call, it would be unworthy to abdicate his mission on the first signal of danger. Great as that danger had been, he now, in his calmer hour, perceives that, if he is to fulfil his high vocation, he must be prepared to face even worse things. With serious irony he asks himself if a runner who is overcome with a footrace can hope to outstrip horses? or how a man, who is only bold where no danger is, will face the perils that lurk in the jungles of the Jordan? He remembers that he has to fight a more arduous battle and on a greater scene. Jerusalem is more than Anathoth; and “the kings of Judah and the princes thereof” are mightier adversaries than the conspirators of a country town. And his present escape is an earnest of deliverance on the wider field: “They shall fight against thee, but they shall not prevail against thee: for I am with thee, said Iahvah, to deliver thee”. {see Jer 1:17-19} But to a deeply affectionate and sensitive nature like Jeremiahs, the thought of being forsaken by his own kindred might well appear as a trial worse than death. This is the “contending with horses,” the struggle that is almost beyond the powers of man to endure; this is the deadly peril, like that of venturing into the lion-haunted thickets of Jordan, which he clearly foresees as awaiting him: “For even thine own brethren and thy fathers house, even they will deal treacherously with thee.” It would seem that the prophet, with whose “timidity” some critics have not hesitated to find fault, had to renounce all that man holds dear, as a condition of faithfulness to his call. Again we are reminded of One, of whom it is recorded that “Neither did His brethren believe in Him,” {St. Joh 7:5} and that “His friends went out to lay hold on Him, for they said, He is beside Himself”. {Mar 3:21} The closeness of the parallel between type and antitype, between the sorrowful prophet and the Man of Sorrows, is seen yet further in the words, “Even they will cry aloud after thee” (lit. “with full cry”). The meaning may be: They will join in the hue and cry of thy pursuers, the mad shouts of “Stop him!” or “Strike him down!” such as may perhaps have rung in the prophets ears as he fled from Anathoth. But we may also understand a metaphorical description of the efforts of his family to recall him from the unpopular path on which he had entered; and this perhaps agrees better with the warning: “Trust them not, though they speak thee fair.” And understood in this sense, the words coincide with what is told us in the Gospel of the attempt of our Lords nearest kin to arrest the progress of His Divine mission, when His mother and His brethren “standing without, sent unto Him, calling Him”. {St. Mar 3:31}

The lesson for ourselves is plain. The man who listens to the Divine call, and makes God his portion, must be prepared to surrender everything else. He must be prepared, not only to renounce much which the world accounts good; he must be prepared for all kinds of opposition passive and active, tacit and avowed; he may even find, like Jeremiah, that his foes are the members of his own household. {St. Mat 10:36} And, like the prophet, his acceptance of the Divine call binds him to close his ears against entreaties and flatteries, against mockery and menace; and to act upon his Masters word: “If any man would come after Me, let him deny himself, and take up his cross, and follow Me. For whosoever would save his life shall lose it; and whosoever shall lose his life for My sake and the gospels shall save it”. {St. Mar 8:34 sq.} “If any man come unto Me, and hate not his father and mother and wife and children and brethren and sisters, yea and his own life also he cannot be My disciple.” {St. Luk 14:26} A great prize is worth a great risk; and eternal life is a prize infinitely great. It is therefore worth the hazard and the sacrifice of all. {St. Luk 18:29 sq.}

The section which follows (Jer 12:7-17) has been supposed to belong to the time of Jehoiakim, and consequently to be out of place here, having been transposed from its original context, because the peculiar Hebrew term which is rendered “dearly beloved” (Jer 12:7), is akin to the term rendered “My beloved,” Jer 11:15. But this supposition depends on the assumption that the “historical basis of the section” is to be found in the passage 2Ki 24:2, which relates briefly that in Jehoiakims time plundering bands of Chaldeans, Syrians, Moabites, and Ammonites overran the country. The prophecy concerning Iahvahs “evil neighbours” is understood to refer to these marauding inroads, and is accordingly supposed to have been uttered between the eighth and eleventh years of Jehoiakim (Hitzig). It has, however, been pointed out (Naegelsbach) that the prophet does not once name the Chaldeans in the present discourse; which “he invariably does in all discourses subsequent to the decisive battle of Carchemish in the fourth year of Jehoiakim,” which gave the Chaldeans the sovereignty of Western Asia. This discourse must, therefore, be of earlier date, and belong either to the first years of Jehoiakim, or to the time immediately subsequent to the eighteenth of Josiah. The history as preserved in Kings and Chronicles is so incomplete that we are not bound to connect the reference to “evil neighbours” with what is so summarily told in 2Ki 24:2. There may have been other occasions when Judahs jealous and watchful enemies profited by her internal weakness and dissensions to invade and ravage the land; and throughout the whole period the country was exposed to the danger of plundering raids by the wild nomads of the eastern and southern borders. It is possible, however, that Jer 12:14-17 are a later postscript, added by the prophet when he wrote his book in the fifth or sixth year of Jehoiakim. {Jer 36:9; Jer 36:32}

There is, in reality, a close connection of thought between Jer 12:7 sqq. and what precedes. The relations of the prophet to his own family are made to symbolise the relations of Iahvah to His rebellious people; just as a former prophet finds in his own merciful treatment of a faithless wife a parable of Iahvahs dealings with faithless Israel. “I have forsaken My house, I have cast away My domain; I have given My souls love into the grasp of her foes. My domain hath become to Me like the lion in the wood; she hath given utterance with her voice against Me; therefore I hate her.” It is Iahvah who still speaks, as in Jer 12:6; the “house” is His holy house, the temple; the land is His domain, the land of Judah; His “souls love,” is the Jewish people. Yet the expressions, “my house,” “my domain,” “my souls love,” equally suit the prophets own family and their estate; the mention of the “lion in the wood” and its threatening roar, and the enmity provoked thereby, recalls what was said about the “wilds of the Jordan” in Jer 12:5, and the full outcry of his kindred after the prophet in Jer 12:6 : and the solemn words “I have forsaken Mine house, I have cast away My domain I hate her,” clearly correspond with the sentence of destruction upon Anathoth, Jer 11:21 sqq. The double reference of the language becomes intelligible when we remember that in rejecting His messengers, Israel, nay mankind, rejects God, and that words and deeds done and uttered by Divine authority may be ascribed directly to God Himself. And regarded in the light of the prophets commission “to pluck up and to break down, and to destroy and to overthrow, to build and to plant” nations and kingdoms, {Jer 1:10} all that is here said may be taken to be the prophets own deliverance concerning his country. This, at all events, is the case with Jer 12:12-13.

“What! do I see my domain (all) vultures (and) hyenas? Are the vultures all around her? Go ye, assemble all the beasts of the field! Bring them to devour” (Jer 12:9). The questions express astonishment at an unlooked for and unwelcome spectacle. The loss of Divine favour has exposed Judah to the active hostility of man; and her neighbours eagerly fall upon her, like birds and beasts of prey, swarming over a helpless quarry. It is-so the prophet puts it-it is as if a proclamation had gone forth to the wolves and jackals of the desert, bidding them come and devour the fallen carcase. In another oracle he speaks of the heathen as “devouring Jacob.” {Jer 10:25} The people of Iahvah are their natural prey Psa 14:4 : “who eat up My people as they eat bread”; but they are not suffered to devour them, until they have forfeited His protection.

The image is now exchanged for another, which approximates more nearly to the fact portrayed. “Many shepherds have marred My vineyard; they have trodden down My portion; they have turned My pleasant portion into a desolate wilderness. He” (the foe, the instrument of this ruin) “hath made it a desolation; it mourneth against Me, being desolate; desolated is all the land, for there is no man that giveth heed” (Jer 12:10-11). As in an earlier discourse, Jer 6:3, the invaders are now compared to hordes of nomad shepherds, who enter the land with their flocks and herds, and make havoc of the crops and pastures. From time immemorial the wandering Bedawis have been a terror to the settled peasantry of the East, whose way of life they despise as ignoble and unworthy of free men. Of this traditional enmity we perhaps hear a far-off echo in the story of Cain the tiller of the ground and Abel the keeper of sheep; and certainly in the statement that “every shepherd was an abomination unto the Egyptians”. {Gen 46:34} The picture of utter desolateness, which the prophet suggests by a four-fold repetition, is probably sketched from a scene which he had himself witnessed; if it be not rather a representation of the actual condition of the country at the time of his writing. That the latter is the case might naturally be inferred from a consideration of the whole passage; and the twelfth verse seems to lend much support to this view: “Over all bare hills in the wilderness have come ravagers; for Iahvah hath a devouring sword: from lands end to lands end no flesh hath peace.” The language indeed recalls that of Jer 4:10-11; and the entire description might be taken as an ideal picture of the ruin that must ensue upon Iahvahs rejection of the land and people, especially if the closing verses (Jer 12:14-17) be considered as a later addition to the prophecy, made in the light of accomplished facts. But, upon the whole, it would seem to be more probable that the prophet is here reading the moral of present or recent experience. He affirms (Jer 12:11) that the affliction of the country is really a punishment for the religious blindness of the nation: “there is no man that layeth to heart” the Divine teaching of events as interpreted by himself (cf. Jer 12:4). The fact that we are unable, in the scantiness of the records of the time, to specify the particular troubles to which allusion is made, is no great objection to this view, which is at least effectively illustrated by the brief statement of 2Ki 24:2. The reflection appended in Jer 12:13 points in the same direction: “They have sown wheat, and have reaped thorns; they have put themselves to pain” (or, “exhausted themselves”) “without profit,” (or, “made themselves sick with unprofitable toil”); “and they are ashamed of their produce” (ingatherings), “through the heat of the wrath of Iahyah.” When the enemy had ravaged the crops, thorns would naturally spring up on the wasted lands; and “the heat of the wrath of Iahvah” appears to have been further manifested in a parching drought, which ruined what the enemy had left untouched (Jer 12:4, chapter 14).

Thus, then, Jeremiah receives the answer to his doubts in a painfully visible demonstration of what the wrath of Iahvah means. It means drought and famine; it means the exposure of the country, naked and defenceless, to the will of rapacious and vindictive enemies. For Iahvahs wrongs are far deeper and more bitter than the prophets. The misdeeds of individuals are lighter in the balance than the sins of a nation; the treachery of a few persons on a particular occasion is as nothing beside the faithlessness of many generations. The partial evils, therefore, under which the country groans, can only be taken as indications of a far more complete and terrible destruction reserved for final impenitence. The perception of this truth, we may suppose, sufficed for the time to silence the prophets complaints; and in the revulsion of feeling inspired by the awful vision of the unimpeded outbreak of Divine wrath, he utters an oracle concerning his countrys destroyers, in which retributive justice is tempered by compassion and mercy. “Thus hath Jehovah said, Upon all Mine evil neighbours, who touch the heritage which I caused My people Israel to inherit: Lo I am about to uproot” {Jer 1:10} “them from off their own land, and the house of Judah will I uproot from their midst. And after I have uprooted them, I will have compassion on them again, and will restore them each to their own heritage and their own land. And if they truly learn the ways of My people, to swear by My name, as Iahvah liveth! even as they taught My people to swear by the Baal; they shall be rebuilt in the midst of My people. And if they will not hear, I will uproot that nation, utterly and fatally; it is an oracle of Iahvah” (Jer 12:14-17). The preceding section (Jer 12:7-14), as we have seen, rapidly yet vividly sketches the calamities which have ensued and must further ensue upon the Divine desertion of the country. Iahvah has forsaken the land, left her naked to her enemies, for her causeless, capricious, thankless revolt against her Divine Lord. In this forlorn, defenceless condition, all manner of evils befall her; the vineyards and cornfields are ravaged, the goodly land is desolated, by hordes of savage freebooters pouring in from the eastern deserts. These invaders are called Iahvahs “evil neighbours”: an expression which implies, not individuals banded together for purposes of brigandage, but hostile nations. Upon these nations also will the justice of God be vindicated; for that justice is universal in its operation, and cannot therefore be restricted to Israel. Judgment must “begin at the house of God”; but it will not end there. The “evil neighbours,” the surrounding heathen kingdoms, have been Iahvahs instruments for the chastisement of His rebellious people; but they are not on that account exempted from recompense. They too must reap what they have sown. They have insulted Iahvah, by violating His territory; they have indulged their malice and treachery and rapacity, in utter disregard of the rights of neighbours, and the moral claims of kindred peoples. As they have done, so shall it be done unto them. They have laid hands on the possessions of their neighbour, and their own shall be taken from them; “I am about to uproot them from off their own land.” {cf. Amo 1:3-15; Amo 2:1-3} And not only so, but “the house of Judah will I pluck up from their midst.” The Lords people shall be no more exposed to their unneighbourly ill will; the butt of their ridicule, the victim of their malice will be removed to a foreign soil as well as they; but oppressed and oppressors will no longer be together; their new settlements will lie far apart; under the altered state of things, under the shadow of the great conqueror of the future, there will be no opportunity for the old injurious dealings. All alike, Judah and the enemies of Judah, will be subject to the will of the foreign lord. But that is not the end. The Judge of all the earth is merciful as well as just. He is loath to blot whole peoples out of existence, even though they have merited destruction by grievous and prolonged transgression of His laws. Therefore banishment will be followed by restoration, not in the case of Judah only, but of all the expatriated peoples. After enduring the Divine probation of adversity, they will be brought again, by the Divine compassion, “each to their own heritage and their own land.” And then, if they will profit by the teaching of Iahvahs prophets, and “learn the ways,” that is, the religion of His people, making their supreme appeal to Iahvah, as the fountain of all truth and the sovran vindicator of right and justice, as hitherto they have appealed to the Baal, and misled Israel into the same profane and futile course; then “they shall be built up,” or rebuilt, or brought to great and evergrowing prosperity, “in the midst of My people.” Such is to be the blessing of the Gentiles: they shall share in the glorious future that awaits repentant Israel. The present condition of things is to be completely reversed: now Judah sojourns in their midst; then they will be surrounded on every side by the emancipated and triumphant people of God; now they beset Judah with jealousies, suspicions, enmities; then Judah will embrace them all with the arms of an unselfish and protecting love. A last word of warning is added. The doom of the nation that will not accept the Divine teaching will be utter and absolute extermination.

The forecast is plainly of a Messianic nature; it recognises in Iahvah the Saviour, not of a nation, but of the world. It perceives that the disunion and mutual hatred of peoples, as of individuals, is a breach of Divine law; and it proclaims a general return to God, and submission to His guidance in all political as well as private affairs, as the sole cure for the numberless evils that flow from that hatred and disunion. It is only when men have learnt that God is their common Father and Lord that they come to see with the clearness and force of practical conviction that they themselves are all members of one family, bound as such to mutual offices of kindness and charity; it is only when there is a conscious identity of interest with all our fellows, based upon the recognition that all alike are children of God and heirs of eternal life, that true freedom and universal brotherhood become possible for man.

Fuente: Expositors Bible Commentary