Verse-by-Verse Bible Commentary
Jeremiah 12:1

Clarke's Commentary

CHAPTER XII

This chapter is connected with the foregoing. The prophet

expostulates with God concerning the ways of Providence in

permitting the wicked to prosper, 1-4.

It is intimated to him that he must endure still greater

trials, 5,

from his false and deceitful brethren, 6;

but that still heavier judgments awaited the nation for their

crimes, 7-13.

That God, however, would at length have compassion on them;

restore them to their land; and turn his judgments against

those that oppressed them, if not prevented by their becoming

converts to the true religion, 14-17.

NOTES ON CHAP. XII

Verse Jeremiah 12:1. Righteous art thou, O Lord, when I plead with thee — The prophet was grieved at the prosperity of the wicked; and he wonders how, consistently with God's righteousness, vice should often be in affluence, and piety in suffering and poverty. He knows that God is righteous, that every thing is done well; but he wishes to inquire how these apparently unequal and undeserved lots take place. On this subject he wishes to reason with God, that he may receive instruction.

Bridgeway Bible Commentary

Jeremiah’s complaint; God’s answer (12:1-17)

As he thinks back on the treachery of the people of Anathoth, Jeremiah is prompted to complain to God. Innocent people suffer, whereas wicked people live at ease. Why is it, he asks, that God allows the wicked to prosper? God gives them life and food, and they grow fat and prosperous, though their hearts are far from God (12:1-2). Jeremiah, by contrast, remains true to God, yet he suffers. Indeed, the whole land suffers because of the sins of people who are arrogant and evil. Jeremiah wishes they could all be destroyed (3-4).
In reply God rebukes his servant with some challenging questions. If he is discouraged by the comparatively small opposition of the people of his home town, how will he overcome the far greater opposition that he will face from the nation at large? If he is running from the opposition of a few friends and relatives, how will he survive when he faces a jungle of wild animals (5-6)?
God then assures Jeremiah that there is justice, and in God’s time the wicked will be punished. Judah may be compared to God’s household and God’s beloved, but she has fought against God like a wild beast or a killer bird. God will therefore use other ‘wild beasts’ and ‘wild birds’ (enemy nations) to devour her (7-9). In another picture, Judah is likened to God’s vineyard. But the leaders of the nation have trampled down his vineyard, and the enemy will now come in and destroy it completely. Judah will reap the fruits of her sin (10-13).

Not only Judah will be conquered, but also the neighbouring nations. They took advantage of Judah’s weakened position to carry out raids against it (cf. 2 Kings 24:1-2), but they themselves will now be raided. Like Judah, they will go into captivity in Babylon (14). However, if any of these conquered nations renounces Baal and swears allegiance to Yahweh, then, like Judah, it will be brought back to its homeland (15-17).

Coffman's Commentaries on the Bible

“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 they all 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” 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.”J. R. Dummelow’s Commentary, p. 464.

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” 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” 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” 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.’“Scribner’s Bible Commentary (New York: Charles Scribner’s Sons, 1898), p. 396. Smith paraphrased Jeremiah’s words thus, “Lord, drag these fat scoundrels out of the flock and sacrifice them, and make examples of them.”Ibid.

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.”Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 81.

“He shall not see our latter end” 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.

Barnes' Notes on the Whole Bible

Yet let me talk ... - Rather, yet will I speak with thee on a matter of right. This sense is well given in the margin. The prophet acknowledges the general righteousness of God’s dealings, but cannot reconcile with it the properity of the conspirators of Anathoth This difficulty was often present to the minds of the saints of the Old Testament, see Job 21:7 ff; Psalms 37:0; Psalms 73:0.

Happy - Rather, secure, tranquil.

Calvin's Commentary on the Bible

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 Psalms 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. (Ecclesiastes 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, (Psalms 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.,
(Deuteronomy 27:26; Galatians 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, “Hadstthou 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

Smith's Bible Commentary

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 ( Jeremiah 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 ( Jeremiah 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 ( Jeremiah 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 Jeremiah 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 ( Jeremiah 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 ( Jeremiah 12:5 ),

If you got in a race with the footmen.

and they have wearied you ( Jeremiah 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" ( Ephesians 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 ( Jeremiah 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 ( Jeremiah 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 ( Jeremiah 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 ( Jeremiah 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 ( Jeremiah 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 ( Jeremiah 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 ( Jeremiah 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 ( Jeremiah 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.

"

Dr. Constable's Expository 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; Psalms 73:3-5; Psalms 73:12; Psalms 94:3; Habakkuk 1:12-17). It appeared to the prophet that the Lord, as well as Israel, had broken covenant (cf. Psalms 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,]

Gill's Exposition of the Whole Bible

Righteous art thou, O Lord, when I plead with thee,.... The six first verses of this chapter properly belong to the preceding, being of the same argument, and in strict connection with the latter part of it. Jeremiah appears to be under the same temptation, on account of the prosperity of the wicked, as Asaph was, Psalms 73:1 only he seems to have been more upon his guard, and less liable to fall by it; he sets out: with this as a first principle, an undoubted truth, that God was righteous, and could do nothing wrong and amiss, however unaccountable his providences might be to men: he did not mean, by entering the list with him, or by litigating this point, to charge him with any unrighteousness this he took for granted, and was well satisfied of, that the Lord was righteous, "though", says he, "I plead with thee" t; so some read the words. De Dieu renders them interrogatively, "shall I plead with thee?" shall I dare to do it? shall I take that boldness and use that freedom with thee? I will. The Targum is the reverse,

"thou art more just, O Lord, than that I should contend before thy word:''

yet let me talk with thee of thy judgments; not of his laws, statutes, word, and ordinances, sometimes so called; but rather of his providences, which are always dispensed with equity and justice, though not always manifest; they are sometimes unsearchable and past finding out, and will bear a sober and modest inquiry into them, and debate concerning them; the people of God may take the liberty of asking questions concerning them, when they are at a loss to account for them. So the Targum,

"but I will ask a question of judgments before thee.''

The words may be rendered, "but I will speak judgments with thee" u; things that are right; that are agreeable to the word of God and sound reason; things that are consistent with the perfections of God, particularly his justice and holiness; which are founded upon equity and truth; I will produce such reasons and arguments as seem to be reasonable and just.

Wherefore doth the way of the wicked prosper? or they prosper in all their ways? whatever they take in hand succeeds; they enjoy a large share of health of body; their families increase, their trade flourishes, their flocks and herds grow large and numerous, and they have great plenty of all outward blessings; and yet they are wicked men, without the fear of God, regard not him, nor his worship and ways; but walk in their own ways which they have chosen, and delight in their abominations. Some understand this, as Jarchi, of Nebuchadnezzar, to whom God had given greatness and prosperity, to destroy the house of God; but by what follows, in the latter part of the next verse, it appears that God's professing people, the Jews, are meant, and most likely the priests at Anathoth.

Wherefore are all they happy; easy, quiet, secure, live in peace and plenty:

that deal very treacherously? with God and men, in religions and civil affairs.

t כי אריב אליך "etiamsi contendam tecum", Cocceius, Gataker. u אך משפטים אדבר אותך "verum tamen judicia loquar tecum", Pagninus, Montanus, Cocceius, Schmidt.

Henry's Complete Commentary on the Bible

      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?   2 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 reins.   3 But thou, O LORD, knowest me: thou hast seen me, and tried mine heart toward thee: pull them out like sheep for the slaughter, and prepare them for the day of slaughter.   4 How long shall the land mourn, and the herbs of every field wither, for the wickedness of them that dwell therein? the beasts are consumed, and the birds; because they said, He shall not see our last end.   5 If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan?   6 For even thy brethren, and the house of thy father, even they have dealt treacherously with thee; yea, they have called a multitude after thee: believe them not, though they speak fair words unto thee.

      The prophet doubts not but it would be of use to others to know what had passed between God and his soul, what temptations he had been assaulted with and how he had got over them; and therefore he here tells us,

      I. What liberty he humbly took, and was graciously allowed him, to reason with God concerning his judgments, Jeremiah 12:1; Jeremiah 12:1. He is about to plead with God, not to quarrel with him, or find fault with his proceedings, but to enquire into the meaning of them, that he might more and more see reason to be satisfied in them, and might have wherewith to answer both his own and others' objections against them. The works of the Lord, and the reasons of them, are sought out even of those that have pleasure therein.Psalms 111:2. We may not strive with our Maker, but we may reason with him. The prophet lays down a truth of unquestionable certainty, which he resolves to abide by in managing this argument: Righteous art thou, O Lord! when I plead with thee. Thus he arms himself against the temptation wherewith he was assaulted, to envy the prosperity of the wicked, before he entered into a parley with it. Note, When we are most in the dark concerning the meaning of God's dispensations we must still resolve to keep up right thoughts of God, and must be confident of this, that he never did, nor ever will do, the least wrong to any of his creatures; even when his judgments are unsearchable as a great deep, and altogether unaccountable, yet his righteousness is as conspicuous and immovable as the great mountains,Psalms 36:6. Though sometimes clouds and darkness are round about him, yet justice and judgment are always the habitation of his throne,Psalms 97:2. When we find it hard to understand particular providences we must have recourse to general truths as our first principles, and abide by them; however dark the providence may be, the Lord is righteous; see Psalms 73:1. And we must acknowledge it to him, as the prophet here, even when we plead with him, as those that have no thoughts of contending but of learning, being fully assured that he will be justified when he speaks. Note, However we may see cause for our own information to plead with God, yet it becomes us to own that, whatever he says or does, he is in the right.

      II. What it was in the dispensations of divine Providence that he stumbled at and that he thought would bear a debate. It was that which has been a temptation to many wise and good men, and such a one as they have with difficulty got over. They see the designs and projects of wicked people successful: The way of the wicked prospers; they compass their malicious designs and gain their point. They see their affairs and concerns in a good posture: They are happy, happy as the world can make them, though they deal treacherously, very treacherously, both with God and man. Hypocrites are chiefly meant (as appears, Jeremiah 12:2; Jeremiah 12:2), who dissemble in their good professions, and depart from their good beginnings and good promises, and in both they deal treacherously, very treacherously. It has been said that men cannot expect to prosper who are unjust and dishonest in their dealings; but these deal treacherously, and yet they are happy. The prophet shows (Jeremiah 12:2; Jeremiah 12:2) both their prosperity and their abuse of their prosperity. 1. God had been very indulgent to them and they were got beforehand in the world: "They are planted in a good land, a land flowing with milk and honey, and thou hast planted them! nay, thou didst cast out the heathen to plant them," Psalms 44:2; Psalms 80:8. Many a tree is planted that yet never grows nor comes to any thing; but they have taken root; their prosperity seems to be confirmed and settled. They take root in the earth, for there they fix themselves, and thence they draw the sap of all their satisfaction. Many trees however take root which yet never come on; but these grow, yea they bring forth fruit; their families are built up, they live high, and spend at a great rate; and all this was owing to the benignity of the divine Providence, which smiled upon them, Psalms 73:7. 2. Thus God had favoured them, though they had dealt treacherously with him: Thou art near in their mouth and far from their reins. This was no uncharitable censure, for he spoke by the Spirit of prophecy, without which it is not safe to charge men with hypocrisy whose appearances are plausible. Observe, (1.) Thought they cared not for thinking of God, nor had any sincere affection to him, yet they could easily persuade themselves to speak of him frequently and with an air of seriousness. Piety from the teeth outward is no difficult thing. Many speak the language of Israel that are not Israelites indeed. (2.) Though they had on all occasions the name of God ready in their mouth, and accustomed themselves to those forms of speech that savoured of piety, yet they could not persuade themselves to keep up the fear of God in their hearts. The form of godliness should engage us to keep up the power of it; but with them it did not do so.

      III. What comfort he had in appealing to God concerning his own integrity (Jeremiah 12:3; Jeremiah 12:3): But thou, O Lord! knowest me. Probably the wicked men he complains of were forward to reproach and censure him (Jeremiah 18:18; Jeremiah 18:18), in reference to which this was his comfort, that God was a witness of his integrity. God knew he was not such a one as they were (who had God near in their mouths, but far from their reins), nor such a one as they took him to be, and represented him, a deceiver and a false prophet; those that thus abused him did not know him, 1 Corinthians 2:8. "But thou, O Lord! knowest me, though they think me not worth their notice." 1. Observe what the matter is concerning which he appeals to God: Thou knowest my heart towards thee. Note, We are as our hearts are, and our hearts are good or bad according as they are, or are not, towards God; and this is that therefore concerning which we should examine ourselves, that we may approve ourselves to God. 2. The cognizance to which he appeals: "Thou knowest me better than I know myself, not by hearsay or report, for thou hast seen me, not with a transient glance, but thou hast tried my heart." God's knowledge of us is as clear and exact and certain as if he had made the most strict scrutiny. Note, The God with whom we have to do perfectly knows how our hearts are towards him. He knows both the guile of the hypocrite and the sincerity of the upright.

      IV. He prays that God would turn his hand against these wicked people, and not suffer them to prosper always, though they had prospered long: "Let some judgment come to pull them out of this fat pasture as sheep for the slaughter, that it may appear their long prosperity was but like the feeding of lambs in a large place, to prepare them for the day of slaughter," Hosea 4:16. God suffered them to prosper that by their pride and luxury they might fill up the measure of their iniquity and so be ripened for destruction; and therefore he thinks it a piece of necessary justice that they should fall into mischief themselves, because they had done so much mischief to others, that they should be pulled out of their land, because they had brought ruin upon the land, and the longer they continued in it the more hurt they did, as the plagues of their generation (Jeremiah 12:4; Jeremiah 12:4): "How long shall the land mourn. (as it does under the judgments of God inflicted upon it) for the wickedness of those that dwell therein? Lord, shall those prosper themselves that ruin all about them?" 1. See here what the judgment was which the land was now groaning under: The herbs of every field wither (the grass is burnt up and all the products of the earth fail), and then it follows of course, the beasts are consumed, and the birds, 1 Kings 18:5. This was the effect of a long drought, or want of rain, which happened, as it should seem, at the latter end of Josiah's reign and the beginning of Jehoiakim's; it is mentioned Jeremiah 3:3; Jeremiah 8:13; Jeremiah 9:10; Jeremiah 9:12, and more fully afterwards, Jeremiah 14:1-22; Jeremiah 14:1-22 If they would have been brought to repentance by this less judgment, the greater would have been prevented. Now why was it that this fruitful land was turned into barrenness, but for the wickedness of those that dwelt therein?Psalms 17:34. Therefore the prophet prays that these wicked people might die for their own sin, and that the whole nation might not suffer for it. 2. See here what was the language of their wickedness: They said, He shall not see our last end, either, (1.) God himself shall not. Atheism is the root of hypocrisy. God is far from their reins, though near in their mouth, because they say, How doth God know?Psalms 73:11; Job 22:13. He knows not what way we take nor what it will end in. Or, (2.) Jeremiah shall not see our last end; whatever he pretends, when he asks us what shall be in the end hereof he cannot himself foresee it. They look upon him as a false prophet. Or, "whatever it is, he shall not live to see it, for we will be the death of him," Jeremiah 11:21; Jeremiah 11:21. Note, [1.] Men's setting their latter end at a great distance, or looking upon it as uncertain, is at the bottom of all their wickedness, Lamentations 1:9. [2.] The whole creation groans under the burden of the sin of man, Romans 8:22. It is for this that the earth mourns (so it may be read); cursed is the ground for thy sake.

      V. He acquaints us with the answer God gave to those complaints of his, Jeremiah 12:5; Jeremiah 12:6. We often find the prophets admonished, whose business it was to admonish others, as Isaiah 8:11. Ministers have lessons to learn as well as lessons to teach, and must themselves hear God's voice and preach to themselves. Jeremiah complained much of the wickedness of the men of Anathoth, and that, notwithstanding that, they prospered. Now, this seems to be an answer to that complaint. 1. It is allowed that he had cause to complain (Jeremiah 12:6; Jeremiah 12:6): "Thy brethren, the priests of Anathoth, who are of the house of thy father, who ought to have protected thee and pretended to do so, even they have dealt treacherously with thee, have been false to thee, and, under colour of friendship, have designedly done thee all the mischief they could; they have called a multitude after thee, raised the mob upon thee, to whom they have endeavoured, by all arts possible, to render thee despicable or odious, while at the same time they pretended that they had no design to persecute thee nor to deprive thee of thy liberty. They are indeed such as thou canst not believe, though they speak fair words to thee. They seem to be thy friends, but are really thy enemies." Note, God's faithful servants must not think it at all strange if their foes be those of their own house (Matthew 10:36), and if those they expect kindness from prove such as they can put no confidence in, Micah 7:5. 2. Yet he is told that he carried the matter too far. (1.) He laid the unkindness of his countrymen too much to heart. They wearied him, because it was in a land of peace wherein he trusted,Jeremiah 12:5; Jeremiah 12:5. It was very grievous to him to be thus hated and abused by his own kindred. He was disturbed in his mind by it; his spirit was sunk and overwhelmed with it, so that he was in great agitation and distress about it. Nay, he was discouraged in his work by it, began to be weary of prophesying, and to think of giving it up. (2.) He did not consider that this was but the beginning of his sorrow, and that he had sorer trials yet before him; and, whereas he should endeavour by a patient bearing of this trouble to prepare himself for greater, by his uneasiness under this he did but unfit himself for what further lay before him: If thou hast run with the footmen and they have wearied thee, and run thee quite out of breath,then how wilt thou contend with horses? If the injuries done him by the men of Anathoth made such an impression upon him, what would he do when the princes and chief priests at Jerusalem should set upon him with their power, as they did afterwards? Jeremiah 20:2; Jeremiah 32:2. If he was so soon tired in a land of peace, where there was little noise or peril, what would he do in the swellings of Jordan, when that overflows all its banks and frightens even lions out of their thickets? Jeremiah 49:19; Jeremiah 49:19. Note, [1.] While we are in this world we must expect troubles, and difficulties. Our life is a race, a warfare; we are in danger of being run down. [2.] God's usual method being to begin with smaller trials, it is our wisdom to expect greater than any we have yet met with. We may be called out to contend with horsemen, and the sons of Anak may perhaps be reserved for the last encounter. [3.] It highly concerns us to prepare for such trials and to consider what we should do in them. How shall we preserve our integrity and peace when we come to the swellings of Jordan? [4.] In order to our preparation for further and greater trials, we are concerned to approve ourselves well in present smaller trials, to keep up our spirits, keep hold of the promise, keep in our way, with our eye upon the prize, so run that we may obtain it. Some good interpreters understand this as spoken to the people, who were very secure and fearless of the threatened judgments. If they have been so humbled and impoverished by smaller calamities, so wasted by the Assyrians,--if the Ammonites and Moabites, who were their brethren, and with whom they were in league, proved false to them (as undoubtedly they would),--then how would they be able to deal with such a powerful adversary as the Chaldeans would be? How would they bear up their head against that invasion which should come like the swelling of Jordan?