Jeremiah · Chapter 12

ver. 1-4. God admonishes him of his brethren’s treachery against him, and laments his heritage, ver. 5-13. A return from captivity promised to the penitent, ver. 14-17.

V. 1. Talk with thee-Not by way of accusing thee, but for my own satisfaction concerning thy judicial dispensations in the government of the world. Wherefore-I know thy ways are just and righteous, but they are dark; I cannot understand why thou doest this.

Verse 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.

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

COMPLAINT AT THE PROSPERITY OF THE WICKED, 1-6.

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

1. Righteous art thou, etc. — A true theistic faith, clinging to God amid difficulty and darkness. Let me talk, etc. — The marginal rendering is better, let me reason the case with thee. He would bring his human weakness and his sore need to God, and plead for relief. Happy — Safe, undisturbed, unpunished.

V. 2. Far-Thou art far from their inward parts, they neither fear thee, nor love thee.

Verse 2. Thou art near in their mouth] They have no sincerity: they have something of the form of religion, but nothing of its power.

Verses 2, 3. Thou hast planted them — In a rich soil, by thy power: they have taken root; they grow — Their prosperity seems to be confirmed and settled by thy providence. Thou art near in their mouth, and far from their reins — They talk of thee, and profess piety, but do not believe in and obey thee from their hearts; the true character this of hypocrites, who, according to Isaiah, honour God with their mouths, but their hearts are far from him, Isaiah 29:13. But thou, O Lord, knowest me — As if he had said, Thou knowest, O Lord, it is otherwise with me: I am maligned, and my life is hunted after, though my heart is upright before thee; and I have been faithful in declaring to the people that, and only that, which thou didst reveal to me: yet it is for this they seek my life. Pull them out like sheep, &c. — Or rather, as Dr. Waterland and Houbigant translate the clause, “Thou wilt separate them as sheep to be sacrificed, and set them apart for the day of slaughter.”

COMPLAINT AT THE PROSPERITY OF THE WICKED, 1-6.

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

1. Righteous art thou, etc. — A true theistic faith, clinging to God amid difficulty and darkness. Let me talk, etc. — The marginal rendering is better, let me reason the case with thee. He would bring his human weakness and his sore need to God, and plead for relief. Happy — Safe, undisturbed, unpunished.

Verse 3. But thou, O Lord, knowest me] I know that the very secrets of my heart are known to thee; and I am glad of it, for thou knowest that my heart is towards thee—is upright and sincere.

Verses 2, 3. Thou hast planted them — In a rich soil, by thy power: they have taken root; they grow — Their prosperity seems to be confirmed and settled by thy providence. Thou art near in their mouth, and far from their reins — They talk of thee, and profess piety, but do not believe in and obey thee from their hearts; the true character this of hypocrites, who, according to Isaiah, honour God with their mouths, but their hearts are far from him, Isaiah 29:13. But thou, O Lord, knowest me — As if he had said, Thou knowest, O Lord, it is otherwise with me: I am maligned, and my life is hunted after, though my heart is upright before thee; and I have been faithful in declaring to the people that, and only that, which thou didst reveal to me: yet it is for this they seek my life. Pull them out like sheep, &c. — Or rather, as Dr. Waterland and Houbigant translate the clause, “Thou wilt separate them as sheep to be sacrificed, and set them apart for the day of slaughter.”

3. Thou, O Lord, knowest me — A solemn appeal to the heart-searching God, not in the spirit of Phariseeism, but with a clear consciousness of thorough honesty. The fact that God is omniscient is terrible to the sinner, but a source of ineffably precious consolation and strength to the Christian. Pull them out — Literally, tear them out. The same word is used in Jeremiah 10:20, of the breaking of the cords of the tent, and in Ezekiel 17:9, of the tearing up of roots. No more vigorous word could have been used in this place.

V. 4. He-They were bold to say, neither the prophet nor any other should see their last end.

Verse 4. How long shall the land mourn] These hypocrites and open sinners are a curse to the country; pull them out, Lord, that the land may be delivered of that which is the cause of its desolation.

Verse 4. How long shall the land mourn? — As it doth under thy judgments inflicted upon it; for the wickedness of them that dwell therein — Lord, shall they themselves prosper, who ruin all about them? The wickedness of the people is here represented as having brought a great calamity upon the land, under which all living creatures, even the beasts of the earth, and the fowls of heaven, as well as the human race, were now suffering grievously. This calamity was a long drought, or want of rain, which happened, it seems, in the latter end of Josiah’s, and the beginning of Jehoiakim’s reign. It is mentioned Jeremiah 3:3; and 8:13; and 9:10, 12; and more fully afterward, chap. 14. Some of its effects are here noticed; namely, that the herbs of every field were withered, and the beasts and birds consumed. If they would have been brought to repentance by this lesser judgment, the greater would have been prevented. Because they — The wicked men; said, He shall not see our last end — Namely, Jeremiah, whom these abandoned Jews threatened to kill, as if they were not willing he should see the fulfilling of his prophecies concerning the calamities to come on Judea. Not that they believed what he predicted would really come to pass, but they spake thus in a sarcastical manner, as much as to say, Be it so, that the calamities which thou denouncest against us shall come upon us, yet we will take care that thou shalt not have the pleasure of seeing them fulfilled upon us.

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

4. How long shall the land mourn — In the second verse the prophet intimates his temptation growing out of the prosperity of the wicked. And yet here he speaks of the whole land as if lying under the shadow of a universal curse. But there is here no incongruity. An individual may be wicked and prosperous, but when wickedness and corruption prevail there is general misery. In the aggregate, the amount of practical righteousness in any community will accurately measure the amount of well-being in the same community.

V. 5. If-If thou art not able to encounter lesser dangers, how wilt thou be able to overcome greater? I have greater dangers for thee to encounter than those at Anathoth; if thou art so disturbed with them, how wilt thou be able to grapple with those at Jerusalem. Jordan-Anathoth seems to be understood by the land of thy peace, that is, the land of thy friends wherein thou hadst a confidence: if thy enemies there tire thee, what wilt thou do in the swellings of Jordan? In a place in which thou art like to meet with greater troubles, like the swelling of Jordan (which in harvest used to overflow its banks).

Verse 5. If thou hast run with the footmen] If the smallest evils to which thou art exposed cause thee to make so many bitter complaints, how wilt thou feel when, in the course of thy prophetic ministry, thou shalt be exposed to much greater, from enemies much more powerful? Footmen may here be the symbol of common evil events; horsemen, of evils much more terrible. If thou have sunk under small difficulties, what wilt thou do when great ones come?

And if in the land of peace, wherein thou trustedst] I believe the meaning is this, “If in a country now enjoying peace thou scarcely thinkest thyself in safety, what wilt thou do in the swellings of Jordan? in the time when the enemy, like an overflowing torrent, shall deluge every part of the land?”

The overflowing of Jordan, which generally happened in harvest, drove the lions and other beasts of prey from their coverts among the bushes that lined its banks; who, spreading themselves through the country, made terrible havoc, slaying men, and carrying off the cattle. Perhaps by footmen may be meant the Philistines, Edomites, &c., whose armies were composed principally of infantry; and by the horses, the Chaldeans, who had abundance of cavalry and chariots in their army. But still the words are proverbial, and the above is their meaning.

Verses 5, 6. If thou hast run with the footmen — Here God speaks, and applies a proverbial expression to the prophet’s circumstances, the import of which is, that if men find themselves unable to contend with a less power, it is in vain for them to strive with a greater. This sentence, being applied to the prophet’s case, implies that, if he was so impatient that he could not bear the ill usage of his neighbours at Anathoth, how would he be able to undergo the hardships he must expect to meet with from the great men at Jerusalem, who would unanimously set themselves against him. And if in the land of peace — Where there is little noise or peril; then how wilt thou do in the swelling of Jordan — The sense may be the same as in the foregoing sentence, though differently expressed. As if he had said, If thou art exposed to such persecutions in thy own country, and among thy own kindred, who are more peaceable, what must thou expect when those in power at Jerusalem shall combine against thee? whose rage shall be as great and terrible as when Jordan suddenly overflows the neighbouring fields with violence, and obliges all to seek their safety by flight, there being no way of standing against the impetuous torrent. Or, by the swellings of Jordan, may be meant the invasion of the country by the Chaldeans. Thus the words are understood by Blaney, who observes upon them as follows: “The ravages of war and hostile invasions are often represented in Scripture under the image of a river rising rapidly above its banks, and carrying all before it. To these inundations Jordan was very subject; and on such occasions, as we are told, (Maundrell’s Travels, p. 81,) several sorts of wild beasts, which are wont to harbour among the trees and bushes by the river side, are forced out of their coverts, and infest the neighbouring plains. This circumstance is particularly alluded to by the prophet, (Jeremiah 49:19,) and seems to have been here in his view. For among all the dire effects incident to a country from the approach of a foreign enemy, this is not one of the least formidable, that evil-minded persons, within the state, are imboldened to throw off all legal restraints, and, taking advantage of the general confusion, openly commit the most daring outrages on their fellow-citizens, not only with impunity, but often under a pretence of zeal for the public welfare. Silent leges inter arma, is a well-known adage; and the prophet found it verified to his cost, when even the authority of the king himself, as we learn from the following history, (Jeremiah 38:4, 5,) was insufficient to protect him from the malice of his persecutors.” Even thy brethren — The priests of Anathoth; and 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, while they pretended friendship, have secretly conspired and devised evil against thee. Yea, they have called a multitude after thee — Have endeavoured to bring thee under popular odium, to incense the common people against thee, and, raising a mob upon thee, to expose thee to their rage. Or, as the words may be rendered, They have pursued thee with a great cry, as a common malefactor. The sense is, Their former behaviour plainly shows that thou canst not reasonably depend on them for that countenance and support which a man naturally looks for from his friends and relations against the hostilities of strangers.

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

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

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

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

On the banks of the river there are close thickets, and thickets extending to the lower plain, which justifies the words of Jeremiah, “The lion is gone up from the thicket;” his anger is “like a lion from the swellings of Jordan.” Those coverts afford lairs, and ample retreats for the wild beasts. The waters of the Jordan begin to rise in the month of March, by the latter rain just before the barley harvest, as is noted in Joshua 3:15; for the Israelites crossed the Jordan at the barley harvest, when the river had overflowed its banks. 1 Chronicles 12:15. This is the first month of their ecclesiastical year. But the main cause of the swelling of the river is the melting of the snows on the mountains of Shaik, the eastern range of Lebanon. This cause produces the same effects on the Euphrates, but more so on the Tigris. “He filleth all things with wisdom, as Phison, and as Tigris, in the time of the new fruits.” Ecclus. 24:25.

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

5. If… they have wearied thee — In this beautiful verse Jehovah rebukes Jeremiah’s impatience. It consists of two proverbial sayings, unlike in form and specific import, but alike relevant to the object of the address. The present trials of Jeremiah at Anathoth are a mere running with foot-men, but there will soon be a contending with horses. And if he can be tranquil and truthful only in a land of peace, where there is no difficulty and no danger, how can he tread the jungly banks of the Jordan, where is the lair of ravenous beasts? In this God foreshadows the prophet’s swiftly-coming trials. See Jeremiah 26:8, 9; 32:2; 38:8. What be was then experiencing was but the beginning of sorrows — merely an ordinary trial as compared with the appalling calamities before him. Swelling of Jordan — Literally, pride of Jordan. The same phrase is used in Jeremiah 49:19, and 50:44, and in Zechariah 11:3, in all of which places it is mentioned as the haunt of lions. Hence it cannot mean, as the Authorized Version has it, the “swelling,” or inundation, “of Jordan,” but rather the jungly thicket on its banks.

V. 6. For even-The men of Anathoth, thine own town and country, and those of thy own family have conspired evil against thee secretly. A multitude-They have exposed thee to the rage of a multitude. Though-Tho’ therefore they give thee fair words, yet repose no confidence in them.

Verse 6. For even thy brethren, and the house of thy father] Thou hast none to depend on but God: even thy brethren will betray thee when they have it in their power.

Believe them not] Do not trust to them; do not commit thyself to them; they are in heart thy enemies, and will betray thee.

Verses 5, 6. If thou hast run with the footmen — Here God speaks, and applies a proverbial expression to the prophet’s circumstances, the import of which is, that if men find themselves unable to contend with a less power, it is in vain for them to strive with a greater. This sentence, being applied to the prophet’s case, implies that, if he was so impatient that he could not bear the ill usage of his neighbours at Anathoth, how would he be able to undergo the hardships he must expect to meet with from the great men at Jerusalem, who would unanimously set themselves against him. And if in the land of peace — Where there is little noise or peril; then how wilt thou do in the swelling of Jordan — The sense may be the same as in the foregoing sentence, though differently expressed. As if he had said, If thou art exposed to such persecutions in thy own country, and among thy own kindred, who are more peaceable, what must thou expect when those in power at Jerusalem shall combine against thee? whose rage shall be as great and terrible as when Jordan suddenly overflows the neighbouring fields with violence, and obliges all to seek their safety by flight, there being no way of standing against the impetuous torrent. Or, by the swellings of Jordan, may be meant the invasion of the country by the Chaldeans. Thus the words are understood by Blaney, who observes upon them as follows: “The ravages of war and hostile invasions are often represented in Scripture under the image of a river rising rapidly above its banks, and carrying all before it. To these inundations Jordan was very subject; and on such occasions, as we are told, (Maundrell’s Travels, p. 81,) several sorts of wild beasts, which are wont to harbour among the trees and bushes by the river side, are forced out of their coverts, and infest the neighbouring plains. This circumstance is particularly alluded to by the prophet, (Jeremiah 49:19,) and seems to have been here in his view. For among all the dire effects incident to a country from the approach of a foreign enemy, this is not one of the least formidable, that evil-minded persons, within the state, are imboldened to throw off all legal restraints, and, taking advantage of the general confusion, openly commit the most daring outrages on their fellow-citizens, not only with impunity, but often under a pretence of zeal for the public welfare. Silent leges inter arma, is a well-known adage; and the prophet found it verified to his cost, when even the authority of the king himself, as we learn from the following history, (Jeremiah 38:4, 5,) was insufficient to protect him from the malice of his persecutors.” Even thy brethren — The priests of Anathoth; and 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, while they pretended friendship, have secretly conspired and devised evil against thee. Yea, they have called a multitude after thee — Have endeavoured to bring thee under popular odium, to incense the common people against thee, and, raising a mob upon thee, to expose thee to their rage. Or, as the words may be rendered, They have pursued thee with a great cry, as a common malefactor. The sense is, Their former behaviour plainly shows that thou canst not reasonably depend on them for that countenance and support which a man naturally looks for from his friends and relations against the hostilities of strangers.

6. Even thy brethren — Mentioned by way of emphatic specification, thus showing to Jeremiah how bitter was the experience before him, not only of loneliness and desolation, but even of persecution and personal danger.

V. 7. My house-God by his house here understands the temple. Heritage-The whole body of the Israelites, whom God threatens to leave with respect to his special providence.

Verse 7. I have forsaken mine house] I have abandoned my temple. I have given the dearly beloved of my soul] The people once in covenant with me, and inexpressibly dear to me while faithful. Into the hand of her enemies.] This was a condition in the covenant I made with them; If they forsook me, they were to be abandoned to their enemies, and cast out of the good land I gave to their fathers.

Verse 7. I have forsaken my house — My temple, where I had placed my name. I have already withdrawn my favourable regard and presence from it, and shall withhold those manifestations of my power and goodness, which I have been wont to make to the people who come thither to worship me, and I will shortly give it up to utter desolation. I have left my heritage — The whole body of my people, with respect to my special providence over them and care of them, which have been such that, in comparison with them, I might seem to neglect all other countries. I have given the dearly beloved of my soul, &c. — That is, that nation, which was once my dearly beloved, precious in my sight, and honourable above any people; into the hands of her enemies — I have determined to deliver her into their power, and they shall tyrannise over, oppress, and enslave her at their pleasure. God terms the Jewish nation his dearly beloved here, to aggravate their sin in returning him hatred for his love, and their folly and misery in throwing themselves out of the favour of one who had such a kindness for them, and was mighty to protect and save them.

ISRAEL’S CONSPIRACY PUNISHED, 7-13.

7. The whole passage (verses 7-17) is characterized by an obvious unity, and is throughout the language of Jehovah. Its connexion with what precedes is general rather than particular. The personal trials of Jeremiah had been foreshadowed, and here is set forth the general state of things out of which these trials would come. I have forsaken — These and the following perfects are used prophetically. It is done only in the divine purpose — not actually executed. House… heritage… dearly beloved — All refer to the same subject, Judah. Language is too weak to carry the burden of God’s yearning tenderness for his people. Into the hand — Literally, the palm. The hand is the symbol of power; the palm of passive receptiveness.

V. 8. As a lion-Those that were my sheep, are become like lions.

Verse 8. Mine heritage is unto me as a lion] The people are enraged against me; they roar like a furious lion against their God. They have proceeded to the most open acts of the most flagrant iniquity.

Verses 8, 9. My heritage is unto me as a lion in the forest — Those that were my lambs and sheep, following me, their chief shepherd, and the guidance of those prophets and pastors whom I set over them, are become like lions in the forest roaring against me, and rending and tearing the prophets whom I send unto them, and who speak to them in my name. It — My heritage; crieth out against me — They blaspheme my name, oppose my authority, and bid defiance to my justice. Therefore have I hated it — My disposition and conduct are changed toward them, and my heart is alienated from them, because their temper and behaviour are altered, and their hearts and ways alienated from me. My heritage is unto me as a speckled bird — Colorata, id est, fœdata sanguine, died or sprinkled with the blood of her prey. So R. Salomon interprets the words [wbx cy[, here used. Or, as some read it, Avis digitata, a bird with talons: so the margin; that is, a ravenous bird, uncis unguibus in prædam volans, says Buxtorf, flying on its prey with crooked claws. The meaning is, My people are become wild and savage, and, like a speckled, rapacious bird, are only fit for prey and deeds of violence. And as all the rest of the birds flock about such a one, and are ready to pull it in pieces; so have I stirred up all the enemies of my people to annoy them on every side; compared, in the next clause, to so many beasts of prey. See Jeremiah 2:15; Isaiah 56:9.

8. As a lion — Fierce and uncontrollable, roaring against him with rage and blasphemy.

V. 9. The birds round about-It is usual for other birds to flock about a strange coloured bird, such as they have not been used to see.

Verse 9. Is unto me as a speckled bird] A bird of divers colours. This is a people who have corrupted the worship of the true God with heathenish rites and ceremonies; therefore, the different nations, (see Jeremiah 12:10,) whose gods and forms of worship they have adopted, shall come and spoil them. As far as you have followed the surrounding nations in their worship, so far shall they prevail over your state. Every one shall take that which is his own; and wherever he finds his own gods, he will consider the land consecrated to them, and take it as his property, because those very gods are the objects of his worship. The fable of the daw and borrowed plumes is no mean illustration of this passage. Dahler translates the whole verse thus:—

Birds of prey! inundate with blood my heritage.

Birds of prey! come against her from all sides.

Run together in crowds, ye savage beasts!

Come to the carnage!

Verses 8, 9. My heritage is unto me as a lion in the forest — Those that were my lambs and sheep, following me, their chief shepherd, and the guidance of those prophets and pastors whom I set over them, are become like lions in the forest roaring against me, and rending and tearing the prophets whom I send unto them, and who speak to them in my name. It — My heritage; crieth out against me — They blaspheme my name, oppose my authority, and bid defiance to my justice. Therefore have I hated it — My disposition and conduct are changed toward them, and my heart is alienated from them, because their temper and behaviour are altered, and their hearts and ways alienated from me. My heritage is unto me as a speckled bird — Colorata, id est, fœdata sanguine, died or sprinkled with the blood of her prey. So R. Salomon interprets the words [wbx cy[, here used. Or, as some read it, Avis digitata, a bird with talons: so the margin; that is, a ravenous bird, uncis unguibus in prædam volans, says Buxtorf, flying on its prey with crooked claws. The meaning is, My people are become wild and savage, and, like a speckled, rapacious bird, are only fit for prey and deeds of violence. And as all the rest of the birds flock about such a one, and are ready to pull it in pieces; so have I stirred up all the enemies of my people to annoy them on every side; compared, in the next clause, to so many beasts of prey. See Jeremiah 2:15; Isaiah 56:9.

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

9. A speckled bird, etc. — The first two clauses in this verse are in the original questions, but they involve real affirmations. The fact that a strange-looking bird is sure to be set upon by all the others is appropriated by the prophet as an instrument of expression and illustration. Then comes the summons to all the wild beasts to gather round Judah and devour her.

V. 10. A wilderness-They have caused God to turn the country which he had chosen for his portion, into a wilderness.

Verse 10. Many pastors have destroyed my vineyard] My people have had many kinds of enemies which have fed upon their richest pastures; the Philistines, the Moabites, Ammonites, Assyrians, Egyptians. and now the Chaldeans.

Verses 10, 11. Many pastures have destroyed my vineyard — Many eaters, or devourers, as Dr. Waterland translates µybr µy[r, by which the Chaldee Paraphrast understands the generals of the Chaldean army, an interpretation which seems to be justified by the two following verses: though some explain it of the rulers of the Jews, who, by their wicked government, and equally wicked example, had ruined their country. God calls Judea his vineyard and pleasant portion, because of the care he took to cultivate and improve it, and of the fruit he might justly have expected from it: see note on Jeremiah 11:16. Being desolate, it mourneth unto me — Unto God; that is, lying in a neglected and doleful condition, it becomes a sad spectacle to me, and makes a sort of silent complaint, begging to be restored to its former prosperity. Because no man layeth it to heart — The principal cause of this great judgment is, that the people do not see and acknowledge my hand in the calamities they feel, nor humble themselves under them, but remain in general unaffected, stupid, and obstinate.

10. Many pastors — Rather, shepherds. Pastor, in the sense of shepherd, is never found in any book of the Old Testament except Jeremiah. The enclosure of the vineyard is broken down, letting in the shepherds with their flocks to browse upon the tender vines.

V. 11. They-Heb. He hath made it desolate: but it cannot be meant of God, for it is God that speaketh, and God is he mentioned in the next words; it must therefore either be understood of Nebuchadnezzar, the instrumental cause; or (one number being put for another) of the people or the rulers as the meritorious cause, and in that rueful state into which their sins had brought it, it cried onto God. Because-And one great cause of this sore judgment was, the peoples not seriously considering what God had done or was doing against it.

Verse 11. No man layeth it to heart.] Notwithstanding all these desolations, from which the land every where mourns, and which are so plainly the consequences of the people’s crimes, no man layeth it to heart, or considereth that these are God’s judgments; and that the only way to have them removed is to repent of their sins, and turn to God with all their hearts.

Verses 10, 11. Many pastures have destroyed my vineyard — Many eaters, or devourers, as Dr. Waterland translates µybr µy[r, by which the Chaldee Paraphrast understands the generals of the Chaldean army, an interpretation which seems to be justified by the two following verses: though some explain it of the rulers of the Jews, who, by their wicked government, and equally wicked example, had ruined their country. God calls Judea his vineyard and pleasant portion, because of the care he took to cultivate and improve it, and of the fruit he might justly have expected from it: see note on Jeremiah 11:16. Being desolate, it mourneth unto me — Unto God; that is, lying in a neglected and doleful condition, it becomes a sad spectacle to me, and makes a sort of silent complaint, begging to be restored to its former prosperity. Because no man layeth it to heart — The principal cause of this great judgment is, that the people do not see and acknowledge my hand in the calamities they feel, nor humble themselves under them, but remain in general unaffected, stupid, and obstinate.

11. The rhetorical effect of the previous verse is heightened and intensified in this. They have made it desolate… desolate it mourneth unto me… desolate is the whole land, for no one layeth it to heart.

V. 12. Are come-The prophet, as usual, speaks of a thing as already done, which was very shortly to be done. No flesh-No rank or order of men.

Verse 12. The sword of the Lord shall devour] It is the sword of the Lord that has devoured, and will devour: this is what no man layeth to heart. They think these things come in the course of events.

Verses 12, 13. The spoilers — The Chaldean soldiers, described by the metaphor of a full wind of the high places, Jeremiah 4:11, are come upon all high places — Have made themselves masters of all the natural fastnesses and artificial fortresses in the country. The prophet, as usual, speaks of a thing as already done, which was very shortly to be done. For the sword of the Lord shall devour — Thus those people are called, whom God excited to invade Judea, as a punishment of the Jews for their sins: they were the Lord’s sword: from one end of the land even to the other — The numerous army of the invaders shall disperse themselves through the whole country, penetrating into every corner of it. No flesh shall have peace — No rank or order of men shall be exempt from the calamity, or able to enjoy any tranquillity. They — Namely, the inhabitants of the land; have sown wheat, but shall reap thorns — Have taken much pains, and been at much charge, but all shall turn to their prejudice. It is a proverbial expression, signifying men’s loss of time and labour; or rather, their receiving only vexation and injury as the fruit of those efforts from which they expected great advantage. It is here applied to the fruitless and destructive endeavours of the Jews to save themselves from the evils that threatened them, by courting the assistance and alliance of idolaters. They shall be ashamed of your revenues — Or, increase, as µkytawbt should rather be rendered: it alludes to the reaping of thorns, mentioned in the former part of the verse, as if he had said, You shall be ashamed of the small and inconsiderable returns you make of all your pains and labours: because of the fierce anger of the Lord — Which shall make all your designs abortive.

12. No flesh… peace — See Genesis 6:12. The term “flesh” is here used in the same way, but with narrower application.

V. 13. Shall not profit-All the works of their hands, all their counsels and deliberations should be of no profit unto them. Because-The fierce anger of God shall be so shewed, that the returns of their labours or estates, the profits of their trades, shall be so small, that they shall be ashamed of them.

Verse 13. They have sown wheat, but shall reap thorns] All their projects shall fail: none of their enterprises shall succeed. They are enemies to God, and therefore cannot have his blessing.

Verses 12, 13. The spoilers — The Chaldean soldiers, described by the metaphor of a full wind of the high places, Jeremiah 4:11, are come upon all high places — Have made themselves masters of all the natural fastnesses and artificial fortresses in the country. The prophet, as usual, speaks of a thing as already done, which was very shortly to be done. For the sword of the Lord shall devour — Thus those people are called, whom God excited to invade Judea, as a punishment of the Jews for their sins: they were the Lord’s sword: from one end of the land even to the other — The numerous army of the invaders shall disperse themselves through the whole country, penetrating into every corner of it. No flesh shall have peace — No rank or order of men shall be exempt from the calamity, or able to enjoy any tranquillity. They — Namely, the inhabitants of the land; have sown wheat, but shall reap thorns — Have taken much pains, and been at much charge, but all shall turn to their prejudice. It is a proverbial expression, signifying men’s loss of time and labour; or rather, their receiving only vexation and injury as the fruit of those efforts from which they expected great advantage. It is here applied to the fruitless and destructive endeavours of the Jews to save themselves from the evils that threatened them, by courting the assistance and alliance of idolaters. They shall be ashamed of your revenues — Or, increase, as µkytawbt should rather be rendered: it alludes to the reaping of thorns, mentioned in the former part of the verse, as if he had said, You shall be ashamed of the small and inconsiderable returns you make of all your pains and labours: because of the fierce anger of the Lord — Which shall make all your designs abortive.

13. Sown wheat… reap thorns — Apparently an aphorism for coming to the opposite of what is aimed at. Revenues — Produce, the old meaning of this word.

V. 14. Behold-I will bring the sword upon them also, and they shall be led into captivity; and tho’ they may have made inroads upon my people, and carried away some of them, yet I will fetch them out of their captivity.

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.

Verses 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, Jeremiah 15:4, and 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 Jeremiah 32:37; Ezekiel 28:25, 26. This promise was partly fulfilled in the time succeeding the Babylonish captivity, Psalm 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.

PARDON AND RESTORATION, 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.

Verse 15. I will return, and have compassion on them] This is a promise of restoration from the captivity, and an intimation also that some of their enemies would turn to the true God with them; learn the ways of his people; that is, would abjure idols, and take Jehovah for their God; and be built in the midst of his people, that is, Jew and Gentile forming one Church of the Most High.

Verses 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, Jeremiah 15:4, and 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 Jeremiah 32:37; Ezekiel 28:25, 26. This promise was partly fulfilled in the time succeeding the Babylonish captivity, Psalm 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.

15. After that I have plucked — Sharing in Israel’s calamity, they shall also share in Israel’s mercy. I will return, etc. — I will again have compassion, a very common Hebraism.

V. 16. If-If they will leave their idolatries, and learn to worship me, and swear by my name the Lord liveth, that is, pay that homage which they owe to the Divine being to me, the living and true God. Then-They shall have a portion among my people, which was eminently fulfilled in the conversion of the Gentiles.

Verses 16, 17. If they will diligently learn the ways of my people — If they will leave their idolatries, and learn of my people who lived among them to be worshippers of me the true God, and to swear by my name, The Lord liveth — That is, pay that homage, which they owe to the Divine Being, to me, the living and true God: as they taught my people to swear by Baal — As they drew in my backsliding people to join with them in the service of idols. Then shall they be built in the midst of my people — They shall have a portion among my people. The acceptance of the believing Gentiles is here clearly intimated, and their union with the church of God, the middle wall of partition being thrown down. Concerning the actual accomplishment of this prophecy, see Ephesians 2:13-22. But if they will not obey, I will utterly pluck up, &c. — But as for those, whether they be Jews or Gentiles, that shall continue in their idolatrous and superstitious practices, or that shall reject the Messiah, and continue in unbelief and disobedience, I will utterly destroy that people. Thus Isaiah 60:12, The nation and kingdom that will not serve thee shall perish: yea, those nations shall be utterly wasted. Those that will not be ruled by the grace of God, shall be ruled by the justice of God. And if disobedient nations shall be destroyed, much more shall disobedient churches, from which better things are expected.

16. Learn the ways of my people — That is, adopt the worship of Jehovah. As they led God’s people away into the worship of Baalim, so they shall be led by Israel into “the ways” of Jehovah, and thus be built up with his “people” into a spiritual unity.

Verse 17. I will—destroy that nation] Several of them did not obey, and are destroyed. Of the Moabites, Ammonites, and Chaldeans, not one vestige remains. The sixteenth verse is supposed to be a promise of the conversion of the Gentiles. See Ephesians 2:13-22. From the thirteenth verse to the end is a different discourse, and Dahler supposes it to have been delivered in the seventh or eighth year of the reign of Jehoiakim.

JEREMIAH

Verses 16, 17. If they will diligently learn the ways of my people — If they will leave their idolatries, and learn of my people who lived among them to be worshippers of me the true God, and to swear by my name, The Lord liveth — That is, pay that homage, which they owe to the Divine Being, to me, the living and true God: as they taught my people to swear by Baal — As they drew in my backsliding people to join with them in the service of idols. Then shall they be built in the midst of my people — They shall have a portion among my people. The acceptance of the believing Gentiles is here clearly intimated, and their union with the church of God, the middle wall of partition being thrown down. Concerning the actual accomplishment of this prophecy, see Ephesians 2:13-22. But if they will not obey, I will utterly pluck up, &c. — But as for those, whether they be Jews or Gentiles, that shall continue in their idolatrous and superstitious practices, or that shall reject the Messiah, and continue in unbelief and disobedience, I will utterly destroy that people. Thus Isaiah 60:12, The nation and kingdom that will not serve thee shall perish: yea, those nations shall be utterly wasted. Those that will not be ruled by the grace of God, shall be ruled by the justice of God. And if disobedient nations shall be destroyed, much more shall disobedient churches, from which better things are expected.

PARDON AND RESTORATION, 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.