Exegetical and Hermeneutical Commentary of Jeremiah 12:14
Thus saith the LORD against all mine 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 out the house of Judah from among them.
14. and will pluck up from among them ] This clause, occurring in a passage otherwise dealing solely with foreign nations, is suspiciously like a gloss. Gi. for this and metrical reasons omits the clause, omitting also “which I have caused to inherit.”
Fuente: The Cambridge Bible for Schools and Colleges
14 17. See introd. summary to the section.
Fuente: The Cambridge Bible for Schools and Colleges
The prophet addresses the spoilers.
Evil neighbors – The Syrians, Edomites, Moabites, Ammonites, and Philistines, who at all times took advantage of Judahs weakness. The special mercy to Judah was the prelude to mercy to the whole Gentile world.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. Against all mine evil neighbours] All the neighbouring nations who have united in desolating Judea shall be desolated in their turn: they also are wicked, and they shall be punished. If I make them executors of my justice, it is to them no proof of my approbation. God often uses one wicked nation to scourge another; and afterwards scourges the scourger by some other scourge. In some places a felon who was condemned to be hanged is made the common hangman for the county; he himself being still under the sentence of death, –
Till soon some trusty brother of the trade
Shall do for him what he has done for others.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God will not be angry for ever with his own people, nor suffer the rod of the wicked for ever to rest upon the back of the righteous; for saith he, for those that are nay evil neighbours, the nations bordering upon Judea, which God calls his inheritance, upon which account he calleth them his neighbours, who touched his inheritance, not so much by contiguity of habitation, as by rapacious fingers to do them hurt, insulting over them when the hand of God was upon them, and contributing to their affliction and misery by helping their enemies against them, as did the Edomites, Philistines, Moabites, &c.:
I will also pluck them out of their land, I will bring the sword upon them also, and they shall be led into captivity; and though they may have made some inroads upon my people, and have carried away some of them into captivity, yet I will fetch them out of their captivity.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14-17. Prophecy as to thesurrounding nations, the Syrians, Ammonites, c., who helped forwardJudah’s calamity: they shall share her fall and, on their conversion,they shall share with her in the future restoration. This is a briefanticipation of the predictions in the forty-seventh, forty-eighth,and forty-ninth chapters.
touch (Zec2:8).
pluck them out . . . pluckout . . . Judah(Compare end of Jer12:16). During the thirteen years that the Babylonians besiegedTyre, Nebuchadnezzar, after subduing Coeliglo-Syria, brought Ammon,Moab, c., and finally Egypt, into subjection [JOSEPHUS,Antiquities, 10:9.7]. On the restoration of these nations,they were to exchange places with the Jews. The latter were now inthe midst of them, but on their restoration they were to be”in the midst of the Jews,” that is, as proselytes to thetrue God (compare Mic 5:7Zec 14:16). “Pluck them,“namely, the Gentile nations: in a bad sense. “Pluck Judah”:in a good sense; used to express the force which was needed to snatchJudah from the tyranny of those nations by whom they had been madecaptives, or to whom they had fled; otherwise they never would havelet Judah go. Previously he had been forbidden to pray for the massof the Jewish people. But here he speaks consolation to the electremnant among them. Whatever the Jews might be, God keeps Hiscovenant.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord against all mine evil neighbours,…. Or, “concerning” h them; the Egyptians, Philistines, Moabites, Ammonites, Edomites, Tyre, and Sidon; whom the Lord calls his “neighbours”, because they were near the land of Canaan, where his people dwelt, to whom he vouchsafed his presence, and where the temple was in which he took up his residence; and his “evil” neighbours, because they often distressed and afflicted his people.
That touch the inheritance which I have caused my people Israel to inherit; meaning not only that they bordered on the land of Canaan, and so might be said to touch it, but that they did hurt unto it; in which sense the word touch is used, Ps 105:15, the land of Canaan was an inheritance which was distributed by lot to the children of Israel, who were a people dear unto the Lord, as this shows; and therefore they that touched them, or their inheritance, as to do them any harm, touched the apple of his eye, and which he resented greatly, Zec 2:8.
Behold, I will pluck them out of their land; cause them to be carried captive into other lands, or be destroyed in their own; see Jeremiah chapters forty six through forty nine: and pluck out the house of Judah from among them; such of the Jews they had formerly carried captive, or who had fled to them upon the Chaldean invasion; these the Lord would cause to come forth from among them, and return them to their own land.
h “de omnibus”, Junius & Tremellius, Piscator, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
| Predictions of Mercy. | B. C. 606. |
14 Thus saith the LORD against all mine evil neighbours, that touch the inheritance which I have caused my people Israel to inherit; Behold, I will pluck them out of their land, and pluck out the house of Judah from among them. 15 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. 16 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 in the midst of my people. 17 But if they will not obey, I will utterly pluck up and destroy that nation, saith the LORD.
The prophets sometimes, in God’s name, delivered messages both of judgment and mercy to the nations that bordered on the land of Israel: but here is a message to all those in general who had in their turns been one way or other injurious to God’s people, had either oppressed them or triumphed in their being oppressed. Observe,
I. What the quarrel was that God had with them. They were his evil neighbours (v. 14), evil neighbours to his church, and what they did against it he took as done against himself, and therefore called them his evil neighbours, that should have been neighbourly to Israel, but were quite otherwise. Note, It is often the lot of good people to live among bad neighbours, that are unkind and provoking to them; and it is bad indeed when they are all so. These evil neighbours were the Moabites, Ammonites Syrians, Edomites, Egyptians, that had been evil neighbours to Israel in helping to debauch them and draw them from God (therefore God calls them his evil neighbours), and now they helped to make them desolate, and joined with the Chaldeans against them. It is just with God to make those the instruments of trouble to us whom we have made instruments of sin. That which God lays to their charge is: They have meddled with the inheritance which I have caused my people Israel to inherit; they unjustly seized that which was none of their own: nay, they sacrilegiously turned that to their own use which was given to God’s peculiar people. He that said, Touch not my anointed, said also, “Touch not their inheritance; it is at your peril if you do.” Not only the persons but the estates of God’s people are under his protection.
II. What course he would take with them. 1. He would break the power they had got over his people, and force them to make restitution: I will pluck out the house of Judah from among them. This would be a great favour to God’s people, who had either been taken captive by them, or, when they fled to them for shelter, had been detained and made prisoners; but it would be a great mortification to their enemies, who would be like a lion disappointed of his prey. The house of Judah either cannot or will not make any bold struggles towards their own liberty; but God will with a gracious violence pluck them out, will by his Spirit compel them to come out and by his power compel their task-masters to let them go, as he plucked Israel out of Egypt. 2. He would bring upon them the same calamities that they had been instrumental to bring upon his people: I will pluck them out of their land. Judgment began at the house of God, but it did not end there. Nebuchadnezzar, when he had wasted the land of Israel, turned his hand against their evil neighbours and was a scourge to them.
III. What mercy God had in store for such of them as would join themselves to him and become his people, Jer 12:15; Jer 12:16. They had drawn in God’s backsliding people to join with them in the service of idols. If now they would be drawn by a returning people to join with them in the service of the true and living God, they should not only have their enmity to the people of God forgiven them, but the distance which they had been kept at before should be removed, and they should be received to stand upon the same level with the Israel of God. This had its accomplishment in part when, after the return out of captivity, many of the people of the lands that had been evil neighbours to Israel became Jews; and it was to have its accomplishment in the conversion of the Gentiles to the faith of Christ. Let not Israel, though injured by them, be implacable towards them, for God is not: After that I have plucked them out, in justice for their sins and in jealousy for the honour of Israel, I will return, will change my way, and have compassion on them. Though, being heathen, they can lay no claim to the mercies of the covenant, yet they shall have benefit by the compassions of the Creator, who will notwithstanding look upon them as the work of his hands. Note, God’s controversies with his creatures, though they cannot be disputed, may be accommodated. Those who (as these) have been not only strangers, but enemies in their minds by wicked works, may be reconciled, Col. i. 21. Observe here,
1. What were the terms on which God would show favour to them. It is always provided that they will diligently learn the ways of my people, that is, in general, the ways that they walk in when they conduct themselves as my people (not the crooked ways into which they have turned aside), the ways which my people are directed to take. Note, (1.) There are good ways that are peculiarly the ways of God’s people, which however they may differ in the choice of their paths, they are all agreed to walk in. The ways of holiness and heavenly-mindedness, of love and peaceableness, the ways of prayer and sabbath-sanctification, and diligent attendance on instituted ordinances–these, and the like, are the ways of God’s people. (2.) Those that would have their lot with God’s people, and their last end like theirs, must learn their ways and walk in them, must observe the rule they walk by and conform to that rule they walk by and conform to that rule and go forth by those footsteps. By an intimate conversation with God’s people they must learn to do as they do. (3.) It is impossible to learn the ways of God’s people as they should be learnt, without a great deal of care and pains. We must diligently observe these ways and diligently obliges ourselves to walk in them, must look diligently (Heb. xii. 15), and work diligently, Luke xiii. 24. In particular, they must learn to give honour to God’s name by making all their solemn appeals to him. They must learn to say, The Lord liveth (to own him, to adore him, and to abide by his judgment), as they taught my people to swear by Baal. It was bad enough that they did themselves swear by Baal, worse that they taught God’s own people, who had been better taught; and yet, if they will at length reform, they shall be accepted. Observe, [1.] We must not despair of the conversion of the worst; no, not of those who have been instrumental to pervert and debauch others; even they may be brought to repentance, and, if they be, shall find mercy. [2.] Those whom we have been industrious to draw to that which is evil, when God opens their eyes and ours, we should be as industrious to follow in that which is good. It will be a holy revenge upon ourselves to become pupils to those in the way of duty to whom we have been tutors in the was of sin. [3.] The conversion of the deceived may prove a happy occasion of the conversion even of the deceivers. Thus those who fall together into the ditch are sometimes plucked together out of it.
2. What should be the tokens and fruits of this favour when they return to God and God to them. (1.) They shall be restored to and re-established in their own land (v. 15): I will bring them again every man to his heritage. The same hand that plucked them up shall plant them again. (2.) They shall become entitled to the spiritual privileges of God’s Israel: “If they will be towardly, and learn the ways of my people, will conform to the rules and confine themselves to the restraints of my family, then shall they be built in the midst of my people. They shall not only be brought among them, to have a name and a place in the house of the Lord, where there was a court for the Gentiles, but they shall be built among them; they shall unite with them; the former enmities shall be slain; they shall be both edified and settled among them.” See Isa. lvi. 5-7. Note, Those that diligently learn the ways of God’s people shall enjoy the privileges and comforts of his people.
IV. What should become of those that were still wedded to their own evil ways, yea, though many of those about them turned to the Lord (v. 17): If there will not obey, if any of them continue to stand it out, I will utterly pluck up and destroy that nation, that family, that particular person, saith the Lord. Those that will not be ruled by the grace of God shall be ruined by the justice of God. And, if disobedient nations shall be destroyed, much more disobedient churches from whom better things are expected.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 14-17: JUDAH’S NEIGHBORS ALSO TO BE JUDGED
1. Israel’s neighbors will also be exiled from their homelands; yet, if they repent, their judgment will be of short duration, (vs.14-15).
a. Reference here is specifically to Syria, Moab and Ammon, (49:1; Zep 2:8-10; Jer 50:11-12).
b. With Judah, they will be punished by Babylon – a common enemy.
2. If they will diligently learn the ways of Jehovah, and swear by His name – as they have taught the covenant-people to swear by Baal; then they may share with Israel in the blessings of Jehovah – even that of covenant-fellowship, (vs. 16; Deu 4:29-31; comp. Isa 42:6; Isa 49:6; Isa 4:2; etc.).
3. If they will not honor Him, the Lord will pluck them up and destroy them, (vs. 17; Psa 2:8-12; Isa 60:12; Zec 14:17-19).
Fuente: Garner-Howes Baptist Commentary
The Prophet now begins to mitigate what might have beyond measure exasperated the minds of the people; and this he did, not so much for the sake of the people in general, as for the sake of the elect, a few of whom still remained. We have indeed seen that it was all over with the body of the people; for it had been said to Jeremiah,
“
Pray not for them, for I will not hear them,” (Jer 11:14)
The Prophet then knew the immutable purpose of God as to the mass of the people. Nor did he intend here to soften what might have appeared grievous in what he had taught. But as we have said elsewhere, and indeed often repeated, the prophets used reproofs only as to the whole community, and then spoke as it were apart to the elect; for there ever was a remnant among that people, inasmuch as God never suffered his covenant to be made void. As then the Church was still existing, the Prophet had regard to the hidden seed, and therefore blended consolation with those grievous and dreadful predictions which we have noticed.
This is the reason why he now says that God would be the avenger of that cruelty which their neighbors had exercised towards the Jews. For this temptation might have greatly disturbed the minds of the godly, — “What means this, that God rages so violently against us, while he spares the heathens? Have the Moabites, or the Ammonites, or the Idumeans, deserved nothing? Why then does God bear with them, while he deals so severely with us?” The Prophet then meets this objection, and says, that punishment was nigh those nations, and such as they deserved, and that for the sake of the chosen people. If indeed he had only said that the Moabites and the Idumeans, and the rest, would be summoned before God’s tribunal, that they in their turn might be punished, it would have given no relief to the miserable Jews; for it would have been a very empty consolation to have only so many associates in their misery: but the Prophet also adds, that God would be thus propitious to his elect; for it was a sign of his paternal favor, when he inflicted punishment on all those neighhors by whom they had been so cruelly treated.
He begins by saying, Thus saith Jehovah; and he says, against all my evil neighbors, etc. He speaks here in the person of God, who calls the Moabites and the Idumeans, as well as others, his neighbors, because he had chosen the land of Canaan as an habitation for himself; for it was, as it appears often from the prophets, an evidence above all other things of God’s favor, that he dwelt among that people. He was not indeed confined either to the Temple or to the land of Canaan; but he had taken the people under his safeguard and protection, as though he had his hands extended for the purpose of defending them all. We now see why he calls the nations near to the Jews his evil neighbors: for though the Jews deserved extreme evils, yet that promise remained valid,
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He who touches you, touches the apple of my eye.” (Zec 2:8)
Then he adds, who touch my heritage Here he speaks not ironically as before, but regards simply his own election, as though he had said, — “Whatever the Jews may be, I will yet be consistent with myself, and my covenant shall not fall to the ground; for my faithfulness shall surpass their perfidy.” We must yet bear in mind what I have already stated, — that the whole of this is to be confined to the elect, who were few in number and were hid like twenty or a hundred grains in a large heap of chaff As then the Prophet addresses here especially the elect of God, it is no wonder that he calls them God’s heritage, not for the sake of upbraiding them., as he had done before, but because God really loved them and would have them to be saved. There is another thing to be noticed, — that God had in view the Idumeans as well as the Ammonites, Sidonians, and Tyrians, who had unjustly oppressed his people. The Ammonites and the Moabites were by kindred connected, for they both derived their origin from Lot, the nephew of Abraham. As to the Idumeans, they were the descendants of Esau, all of the same family; and they knew that the Jews had been chosen by God. Hence God here shews that he himself was injured, when such wrongs were done to his people.
We hence see why God calls here Israel his heritage; which, he says, by heritage I have possessed Here he takes away from the neighboring nations every handle for evasion; as though he had said, — “Though the Jews have sinned, yet these are not their judges; nor have they any right to punish them for their unfaithfulness: it has been my will to choose them for mine heritage.” We thus see that these words are emphatical, their import being, that God would punish the wrongs done to his people, because his own majesty was insulted, inasmuch as no regard was shewn to his adoption: nor had the heathells any right to inquire whether the Jews were worthy or not; for it had pleased God to take them under his protection. (67)
He then adds, Behold, I will pluck them up from their land, and the house of Judah will I pluck up from the midst of them He mentions here two kinds of plucking up. He says first, that he would by force expel the Idumeans and drive them far into exile; for this is the meaning, when he says, I will pluck them up, as נתש nutash, is to draw out by force. The word is often found in the prophets, especially in reference to the Church,
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I have planted and will pluck up,” (Jer 45:4 🙂
We have also seen the following,
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I have set thee to plant and to pluck up,” (Jer 1:10)
this was to shew the power of prophetic truth. And he says here, “I will pluck up,” or eradicate them, as some render it; but as this word (eradicabo) is not Latin, let us retain evellam — I will pluck up; only you must understand that what it properly means is, to draw up by the roots, and that by force: I will pluck up, he says, the Idumeans, the Ammonites, the Moabites, and all other neighboring nations, from their land, because they have violated mine heritage, even the people chosen by me: therefore they themselves shall be driven into remote exile and into captivity, according to what is said elsewhere,
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Remember the children of Edom, who said in the day of Jerusalem,” etc., (Psa 137:7)
and we shall hereafter see that this was fulfined; for the Prophet will presently speak of all these nations, in order that the Jews might perceive that God’s judgment would extend to all parts of the earth. But here the Prophet briefly threatens these nations with vengeance, that he might alleviate the sorrow of the small portion which remained. For as we have said, the body of the people was without hope, as God had given them up, according to what they deserved, to final destruction.
But as God ever reserved a remnant, the Prophet says in this place, The house of Judah will I pluck up from the midst of them: for some had fled to the Moabites and to others, and some had indeed been taken captives and were held in bondage. The Jews, as we know, had been miserably plundered, and some of them had been exposed to sale by these nations. Hence God here promises that he would be at length entreated by his people, so as to gather the remnant from the Moabites as well as from the Idumeans and other heathen nations. This second plucking up is therefore to be taken in a good sense; for the Prophet promises deliverance here to God’s elect: and yet he suitably employs the same word, in order to set forth the cruelty of these nations, who would have never winingly given them up, had not God by force rescued from their tyranny the innocent Israelites — that is, innocent with regard to them. “I will,” he says, “draw them out by force;” as though he had said, — “However obstinate may be the cruelty of all these nations, by whom my people shall be taken captive, I will yet be stronger than they, so that I shall bring forth the captives, though they who consider them as perpetual slaves may resist with all their power.”
And this also have we found in our time; for how hard was our bondage under the Papacy? and was not also its tyranny almost unconquerable? But God put forth his power and drew forth a few from under its cruel domination. In the same manner he promised formerly to the remnant of his people, that he would be so merciful to them as to rescue them from the yoke of tyranny. It follows —
(67) No doubt the people of Israel were often called the heritage of God; but the word heritage means here evidently the land. The version of Calvin cannot be admitted; the verb is in Hiphil and must be rendered, “I have caused to inherit;” and so it is rendered in all the versions and Targum. The verse runs thus, —
14. Thus saith Jehovah, — As to all my neighbors, Who have done evil, who have touched the heritage, Which I have caused my people Israel to inherit, — Behold, I will root them up from their land, And the house of Judah will I root up from the midst of them.
There is here a promise of two removals, — that of heathens from the Iand of Canaan, — and that of the Jews from the land of heathens. — Ed.
Fuente: Calvin’s Complete Commentary
V. THE PREDICTION CONCERNING THE NATIONS Jer. 12:14-17
TRANSLATION
(14) Thus says the LORD concerning all my wicked neighbors who lay their hands on the inheritance which I caused My people Israel to inherit: Behold, I am about to pluck them up from their land, and the house of Judah I will uproot from their midst. (15) And it shall come to pass after I have plucked them up I shall again have compassion upon them and I shall cause them to return each one to his in heritance and each man to his land. (16) And it shall come to pass if they completely learn the ways of My people to swear by My name, as the Lord lives, even as they taught My people to swear by Baal, then they shall be built up the midst of My people. (17) But if they do not hear, then I will uproot that nation, uprooting and destroying (oracle of the LORD).
COMMENTS
At the time of his call Jeremiah had been appointed a prophet to the nations. He was commissioned through his preaching to pluck up and . to build (Jer. 1:10). To Jeremiah God was no respecter of persons, He would bring destruction on Judah as well as on the foreign nations; he would show compassion to the foreign nations as well as to Judah, In the present passage God speaks of the deportation (Jer. 12:14) and restoration of the foreign nations (Jer. 12:15). He then sets forth the alternative of conversion or condemnation which these nations will face (Jer. 12:16-17). The main thrust of this brief paragraph is that one day in the future foreign peoples will have the opportunity of being incorporated into the Covenant people.
What is the relationship of Jer. 12:14-17 to its context? Once again most commentators see no connection whatsoever between these words about foreign nations and what precedes. However it would seem that Jer. 12:14-17 is in fact a continuation of Gods answer to the prayer of Jeremiah. The prophet had called for Gods wrath to be poured out on the wicked (Jer. 12:1-4). God had revealed that He would punish the wicked, but only with much personal sadness and suffering (Jer. 12:7-13). In Jer. 12:14-17 God goes a step further. Jeremiah was greatly concerned about justice and judgment. God wants him to see the ultimate objective of that judgment. God wants Jeremiah to realize that judgment is not an end in itself but a means to an end. The judgment will cleanse the nation of Judah. They will again be the people of God. Even the heathen, the most wicked, will have an opportunity to become part of the community of faith. Jeremiah wants the wicked destroyed immediately, permanently; God wants them cleansed, restored, redeemed. Thus in response to Jeremiahs bitter prayer of complaint the prophet came to learn much of Gods judgment, the pain of it and the purpose of it.
Gods neighbors who border on the land of Judah will not escape divine judgment. Judahs land belongs to God and therefore Judahs neighbors are Gods neighbors. The various states of Syria-PalestineEdom, Moab, Philistia and the resttime and again had made encroachments upon the territory of God. For this they will be plucked up i.e., deported, carried away into captivity. Judah too shall experience this deportation at the hands of the Babylonian armies (Jer. 12:14). But Gods purpose in bringing this judgment upon both Judah and the nations is that they might experience His salvation. After the judgment God will have compassion upon these displaced peoples and will restore them to their native lands. Specific prophecies of the restoration of Moab and Ammon are found in Jer. 48:47 and Jer. 49:6. When Cyrus the Great conquered Babylon in 539 B.C. it was his policy to allow all the captive peoples to return to their native lands. The Jews were just one of the beneficiaries of his generosity (cf. Ezr. 1:2-4). A great deal is said today about the restoration of Israel to the Holy Land. Here neighboring nations are included in a restoration passage.
Not only does the Lord promise the nations restoration, but He also holds out to them the prospects of conversion. If these heathen people completely and thoroughly learn the right ways of Gods people, if they are truly converted to the worship of the living God, they will be recognized and blessed by Him. They will dwell in the midst of My people for by their conversion they actually become part of the people of God. One specific criteria of their conversion is named: They must swear by the name of the Lord. To use the name of a deity in an oath implied recognition of the claims of that deity. These heathen must be as zealous for the claims of the Lord as they once were for their god Baal (Jer. 12:16). On the other hand, if these nations refuse to hear, i.e., obey the Lord then God will uproot and continually bring destruction upon them (Jer. 12:17).
Fuente: College Press Bible Study Textbook Series
(14) Thus saith the Lord.The introduction of a new message from Jehovah, speaking through the prophet, is indicated by the usual formula.
Mine evil neighbours.These were the neighbouring nationsEdomites, Moabites, Hagareneswho rejoiced in the fall of Judah, and attacked her in her weakness (2Ki. 24:2; Psa. 83:6-9; Psa. 137:7). In the midst of his burning indignation against the sins of his own people the prophet is still a patriot, and is yet more indignant at those who attack her. For them, too, there shall be a like chastisement (comp. Jer. 25:18-26), but not for them so signal a deliverance as that in store for Judah. They should be plucked out from their own land, Judah from the land of its exile.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
PARDON AND RESTORATION, Jer 12:14-17.
14. Mine evil neighbours Such as the Philistines, Syrians, Edomites, Ammonites, Moabites, etc.; all who at any time had become the spoilers of God’s heritage.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Lord’s Answer
v. 14. Thus saith the Lord against all Mine evil neighbors, that touch the inheritance which I have caused My people Israel to inherit, v. 15. And it shall come to pass after that I have plucked them out, v. 16. And it shall come to pass, if they will diligently learn the ways of My people, v. 17. But it they will not obey,
Fuente: The Popular Commentary on the Bible by Kretzmann
Jer 12:14. Thus saith the Lord against all mine evil neighbours Against all my neighbouring shepherds, who border upon the inheritance, &c. Houbigant. This rendering excellently suits the kings of the Ammonites, the Moabites, and Edomites, who bordered upon the Jews. See chap. Jer 27:3; Jeremiah 48; Jeremiah 49.
Fuente: Commentary on the Holy Bible by Thomas Coke
I detain not the Reader, with multiplying observations on these verses, the tenor of which is so uniformly discoverable through all the Bible. But I beg of him, to remark with me, how gracious the Lord’s promises of salvation are interspersed, in this, as in all other passages of a like nature. We have a beautiful, and indeed a continued specimen of this from beginning to end, in Lev 26 , to which I refer.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 12:14 Thus saith the LORD against all mine evil neighbours, that touch the inheritance which I have caused my people Israel to inherit; Behold, I will pluck them out of their land, and pluck out the house of Judah from among them.
Ver. 14. Thus saith the Lord against all mine evil neighbours. ] These were the Syrians, Moabites, Ammonites, Edomites, &c. God also hath his evil neighbours, and this may be a comfort to us in like case.
Behold, I will pluck them out, &c., and pluck out the house of Judah.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 12:14-17
14Thus says the LORD concerning all My wicked neighbors who strike at the inheritance with which I have endowed My people Israel, Behold I am about to uproot them from their land and will uproot the house of Judah from among them. 15And it will come about that after I have uprooted them, I will again have compassion on them; and I will bring them back, each one to his inheritance and each one to his land. 16Then if they will really learn the ways of My people, to swear by My name, ‘As the LORD lives,’ even as they taught My people to swear by Baal, they will be built up in the midst of My people. 17But if they will not listen, then I will uproot that nation, uproot and destroy it, declares the LORD .
Jer 12:14-17 This is an extremely important section which deals not only with the judgment on the surrounding nations which have participated in or benefitted from the Babylonian invasion of Judah, but also the hope of their incorporation one day into the people of God. This is a wonderful passage which shows clearly that God desires all humans to be a part of His covenant people. See Special Topic at Jer 1:5!
There is a repeated use of uprooted (BDB 684, KB 737), the opposite of planted (see Jer 1:10).
1. surrounding nations will be uprooted, Jer 12:14
2. Judah will be uprooted, Jer 12:14
3. after uprooting them YHWH will have compassion (BDB 933, KB 1216, Piel PERFECT), Jer 12:15
4. if they will not listen then He will uproot
a. that nation, Jer 12:17
b. uproot and destroy it, Jer 12:17
Jer 12:14 all My wicked neighbors who strike at the inheritance We know from history that nations like Edom and probably some of the other surrounding nations (i.e., Ammon, Jer 49:1; Moab, Zec 2:8-11) became mercenaries in the Babylonian army, and even participated in the siege of Jerusalem and its plunder.
Behold I am about to uproot them This is a metaphor used quite often in the book of Jeremiah to describe the work of the prophet (cf. Jer 1:10; Jer 18:7).
Jer 12:15 I will again have compassion on them; and I will bring them back This is a tremendous statement of hope of restoration, not only for Judah, but for Gentiles as well. This universal theme is found several times in the book of Jeremiah, Jer 3:17; Jer 3:19; Jer 4:2; Jer 16:19; Jer 48:47; Jer 49:6; Jer 49:39. This reflects the recurrent universal theme of the prophet Isaiah (cf. Isa 2:2-4; Isa 12:4-5; Isa 19:16-25; Isa 25:6-9; Isa 42:6-12; Isa 45:22-23; Isa 49:5-6; Isa 51:4-5; Isa 56:6-8; Isa 60:11-14). See Special Topic: YHWH’s Eternal Redemptive Plan .
Jer 12:16 they will really learn the ways of My people, to swear by My name The use of YHWH’s name was part of the regular worship liturgy of the temple (cf. Jer 4:2; Deu 6:13; Deu 10:20; Isa 65:16; Joe 2:32; Act 2:21; Rom 10:9-13).
Notice that the Lord’s compassion (Jer 12:15) is conditional on if they will really learn the ways of My people.
1. really learn – this is the intensified form of an INFINITIVE ABSOLUTE and an IMPERFECT VERB from the same root (BDB 540, KB 531, cf. Isa 42:6; Isa 49:6)
2. notice Judah’s faith was meant to be a light and learning for the nations (cf. Eze 36:22-38)
As the Lord lives This reflects the covenant name for God, YHWH, from the Hebrew VERB to be, Exo 3:14. See Special Topic: NAMES FOR DEITY .
to swear by Baal See Special Topic: Fertility Worship of the Ancient Near East .
they will be built up in the midst of My people The VERB build (BDB 124, KB 139, Niphal PERFECT) is used several times to describe Jeremiah’s ministry (cf. Jer 1:10; Jer 18:9; Jer 24:6; Jer 30:18; Jer 31:4; Jer 31:28; Jer 32:31; Jer 33:7; Jer 42:10; Jer 45:4). It can be used in a positive or negative way.
Jer 12:17 The conditional nature of biblical covenants is repeated (i.e., Deu 30:1-10).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
neighbours. Egypt, Edom, Philistia, Amnion, and Moab.
to inherit. Reference to Pentateuch (Exo 32:13). App-92.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 12:14-17
Jer 12:14-17
THE RETURN OF CAPTIVES, JUDGMENT OF NEIGHBORS
Thus saith Jehovah against all mine evil neighbors, that touch the inheritance which I have caused my people Israel to inherit: behold, I will pluck them up from off their land, and will pluck up the house of Judah from among them. And it shall come to pass, after that I have plucked them up, I will return and have compassion on them; and I 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, As Jehovah liveth; even 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 hear, then will I pluck up that nation, plucking up and destroying it, saith Jehovah.
God’s neighbors mentioned in Jer 12:1 were identified by Dummelow as “The Syrians, Edomites, and Moabites.” The promise that upon the condition of their repentance and conversion that they would be built up in the midst of God’s people (Jer 12:16) was, in fact, to be the privilege of all pagan nations under the reign of the Messiah, an event definitely foreshadowed here by this mention of Gentiles becoming God’s children in the midst of his people, which under the New Israel would be composed of people of “every nation and tribe and tongue and people” (Rev 14:6).
The promise of this last paragraph “is Messianic”; but it should be noted that all of the promised blessings of God, whether to the “righteous remnant” destined to return from Babylon, or to the Gentiles who in the future will be “in the midst of” God’s people, are absolutely conditional.
If they will diligently learn the ways of God’s people… then shall they be built up in the midst of my people. if they will not hear … then will I pluck up, etc…
(Jer 12:16-17) Thus it is stated both negatively and positively. There is no such thing, nor has there ever been, nor shall there ever be any such as the blessing of God which does not meet the condition set forth here.
THE PREDICTION CONCERNING THE NATIONS Jer 12:14-17
At the time of his call Jeremiah had been appointed a prophet to the nations. He was commissioned through his preaching to pluck up and . to build (Jer 1:10). To Jeremiah God was no respecter of persons, He would bring destruction on Judah as well as on the foreign nations; he would show compassion to the foreign nations as well as to Judah, In the present passage God speaks of the deportation (Jer 12:14) and restoration of the foreign nations (Jer 12:15). He then sets forth the alternative of conversion or condemnation which these nations will face (Jer 12:16-17). The main thrust of this brief paragraph is that one day in the future foreign peoples will have the opportunity of being incorporated into the Covenant people.
What is the relationship of Jer 12:14-17 to its context? Once again most commentators see no connection whatsoever between these words about foreign nations and what precedes. However it would seem that Jer 12:14-17 is in fact a continuation of Gods answer to the prayer of Jeremiah. The prophet had called for Gods wrath to be poured out on the wicked (Jer 12:1-4). God had revealed that He would punish the wicked, but only with much personal sadness and suffering (Jer 12:7-13). In Jer 12:14-17 God goes a step further. Jeremiah was greatly concerned about justice and judgment. God wants him to see the ultimate objective of that judgment. God wants Jeremiah to realize that judgment is not an end in itself but a means to an end. The judgment will cleanse the nation of Judah. They will again be the people of God. Even the heathen, the most wicked, will have an opportunity to become part of the community of faith. Jeremiah wants the wicked destroyed immediately, permanently; God wants them cleansed, restored, redeemed. Thus in response to Jeremiahs bitter prayer of complaint the prophet came to learn much of Gods judgment, the pain of it and the purpose of it.
Gods neighbors who border on the land of Judah will not escape divine judgment. Judahs land belongs to God and therefore Judahs neighbors are Gods neighbors. The various states of Syria-Palestine-Edom, Moab, Philistia and the rest-time and again had made encroachments upon the territory of God. For this they will be plucked up i.e., deported, carried away into captivity. Judah too shall experience this deportation at the hands of the Babylonian armies (Jer 12:14). But Gods purpose in bringing this judgment upon both Judah and the nations is that they might experience His salvation. After the judgment God will have compassion upon these displaced peoples and will restore them to their native lands. Specific prophecies of the restoration of Moab and Ammon are found in Jer 48:47 and Jer 49:6. When Cyrus the Great conquered Babylon in 539 B.C. it was his policy to allow all the captive peoples to return to their native lands. The Jews were just one of the beneficiaries of his generosity (cf. Ezr 1:2-4). A great deal is said today about the restoration of Israel to the Holy Land. Here neighboring nations are included in a restoration passage.
Not only does the Lord promise the nations restoration, but He also holds out to them the prospects of conversion. If these heathen people completely and thoroughly learn the right ways of Gods people, if they are truly converted to the worship of the living God, they will be recognized and blessed by Him. They will dwell in the midst of My people for by their conversion they actually become part of the people of God. One specific criteria of their conversion is named: They must swear by the name of the Lord. To use the name of a deity in an oath implied recognition of the claims of that deity. These heathen must be as zealous for the claims of the Lord as they once were for their god Baal (Jer 12:16). On the other hand, if these nations refuse to hear, i.e., obey the Lord then God will uproot and continually bring destruction upon them (Jer 12:17).
Jeremiah Prophesies Destruction – Jer 11:1 to Jer 13:27
Open It
1. What is an issue of fairness that has direct impact on your life?
2. If you knew that someone was trying to kill you, what would you do?
Explore It
3. Of what important era in their history did God want Jeremiah to remind Israel? (Jer 11:1-5)
4. Why was God punishing His people? (Jer 11:9-11)
5. What did God say the people would discover when they sought help from the gods they had been worshiping? (Jer 11:12-13)
6. How did Jeremiah find out about the plot on his life, and where did he turn for help? (Jer 11:18-20)
7. What did the Lord promise to do to the people of Anathoth who had threatened Jeremiah? (Jer 11:21-23)
8. What questions did Jeremiah pose to God concerning His justice? (Jer 12:1-4)
9. What did God reveal that He intended to do to His unfaithful people? (Jer 12:7-13)
10. How would the response of the nations to Gods judgment on Israel affect those nations? (Jer 12:14-17)
11. What physical demonstration did God require of Isaiah as a lesson to the people? (Jer 13:1-7)
12. How was Israel like Jeremiahs belt? (Jer 13:8-11)
13. How did Jeremiah know that God was not going to change His mind about punishing Israel? (Jer 13:12-14)
14. If Israel refused to listen to God, what would happen to them and to Jeremiah? (Jer 13:15-17)
15. What future did God predict for all Judah? (Jer 13:18-19)
16. What had it become impossible for Israel to do in her hardheartedness? (Jer 13:20-23)
17. What sins caused God to declare the destruction of Jerusalem? (Jer 13:24-27)
Get It
18. What has God promised to us, and what does this require of us as believers?
19. What idols (false gods) are worshiped in society today that pose a temptation even to believers?
20. Why do people try to silence people who speak for God or those who remind us of Gods commands?
21. Where do you see instances around you of wicked people seeming to prosper?
22. Why is it sometimes tempting to give up living Gods way if you see no immediate results?
23. Why is it unwise to claim to be “religious” if God does not reside in your heart?
24. What determines whether a person is useful to God?
25. If we cannot change our natural tendency toward sin, what hope is there for us?
26. Why are people who do not trust in God for their righteousness destined to shame?
Apply It
27. What do you want to remember the next time you see an unrighteous person prosper or get undeserved rewards?
28. In what area of your life do you need to be on guard against pride standing in the way of Gods blessing?
Questions On Jeremiah Chapter Twelve
Brent Kercheville
1 What is Jeremiahs question and lament (Jer 12:1-4)?
2 What is Gods answer (Jer 12:5-6)?
3 What is Gods message (Jer 12:7-13)?
4 What does God promise after judgment (Jer 12:14-17)? What do we learn about God?
TRANSFORMATION:
How does this relationship change your relationship with God?
What did you learn about him?
What will you do differently in your life?
Fuente: Old and New Testaments Restoration Commentary
am 3401, bc 603
against: Jer 48:26, Jer 48:27, Jer 50:9-17, Jer 51:33-35, Eze 25:3-15, Amo 1:2-15, Zep 2:8-10
that: Jer 2:3, Jer 49:1, Jer 49:7, Psa 105:15, Oba 1:10-16, Zec 1:15, Zec 2:8, Zec 12:2-4
I will: Jer 48:1 – Jer 51:64, Eze 25:1 – Eze 32:32, Eze 35:1-15
and pluck: Jer 3:18, Jer 32:37, Deu 30:3, Psa 106:47, Isa 11:11-16, Eze 28:25, Eze 34:12, Eze 34:13, Eze 36:24, Eze 37:21, Eze 39:27, Eze 39:28, Hos 1:11, Amo 9:14, Amo 9:15, Zep 3:19, Zep 3:20, Zec 10:6-12
Reciprocal: Deu 28:63 – plucked from Jer 12:17 – pluck Jer 18:7 – to pluck Jer 30:16 – General Eze 28:24 – a pricking Joe 3:2 – and parted
Fuente: The Treasury of Scripture Knowledge
Jer 12:14. God has made use of various agencies to accomplish his purposes. He has not always used those whom we would consider righteous persons from a moral or religious standpoint, but they would be such as best served the Lord’s purpose. He used the heathen nations to chastise his people for their idolatry; the Assyrians to punish the 10 tribes and the Babylonians to Chastise the 2 tribes. But, in all of such cases he never tolerated any personal satisfaction the heathen instrument of his plans took from their experience. After the Lord’s people had been dealt with according to plan, then the heathen in turn would have to feel the hand of God. Such is the meaning of this verse, for it speaks of the heathen as mine evil neighbors, referring to the nations beyond the Euphrales River. I will pluck them is general and applies to all of the tribes in captivity. Pluck out the, house of Judah is specific and doubtless is named because that kingdom was still in control in Jerusalem at this writing but was destined to be overthrown in a few years.
Fuente: Combined Bible Commentary
Jer 12:14-15. Thus saith the Lord, against, or concerning, all mine evil neighbours By these are meant the Moabites, Ammonites, Idumeans, and Philistines; against whom Jeremiah prophesies, chap. 47., 48., 49.; and Ezekiel, chap. 25. These are called evil neighbours, because of the spite and ill-will which they showed toward the Jews on all occasions: that touch the inheritance, &c. Who lie near to, and border upon, Judea: Behold, I will pluck them out, &c. These people were accordingly wasted and spoiled, and part of them carried into captivity by the Babylonians. And pluck out the house of Judah, &c. Many of the Jews were carried captive, or went for safety into those neighbouring countries, before the general Babylonish captivity, Jer 15:4; Jer 11:11. Of these Jews some were carried captive, together with the natives of those countries, by the Chaldeans afterward: others went down into Egypt. See chap. 43., 44. Here is foretold the restoration of the Jews from their several dispersions. Compare Jer 32:37; Eze 28:25-26. This promise was partly fulfilled in the time succeeding the Babylonish captivity, Psa 147:2; but will be more fully accomplished at the final restoration of that nation, when the fulness of the Gentiles will likewise be brought into the church, which is foretold in the words of the next verse. And after that I have plucked them out In justice for the punishment of their sins, and in jealousy for the honour of Israel; I will return Will change my way, and have compassion on them Though, as being heathen, they can lay no claim to the mercies of the covenant made with Abraham and his seed, yet they shall have benefit by the compassions of the Creator, who will look upon them as the work of his hands. And will bring them again every man to his heritage Thus, after Jeremiah had threatened severe judgments upon several countries, he concludes with a general promise of their return from their captivity in the latter days; which promise probably relates chiefly to their conversion under the gospel.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
12:14 Thus saith the LORD against all my evil {p} neighbours, that touch the inheritance which I have caused my people Israel to inherit; Behold, I will pluck them out of their land, and pluck out the house of Judah from among them.
(p) Meaning the wicked enemies of his Church who blasphemed his Name, and whom he would punish after he had delivered his people.
Fuente: Geneva Bible Notes
Death or life for Israel’s neighbors 12:14-17
This prophecy about Israel’s neighbors anticipates chapters 46-51, which contain oracles against Gentile nations.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The Lord promised to judge Judah’s neighbor nations that had robbed His people of what the Lord had given them. Many of these neighboring peoples would go into captivity as well, just like the people of Judah. Among these were the Egyptians, Assyrians, Edomites, Moabites, Ammonites, Arameans, and even the Babylonians.
"Numerous ancient Near Eastern texts include the threat of exile among the lists of curses designed for evildoers, especially treaty-breakers." [Note: Thompson, p. 360.]