Jeremiah 11:18–13:2

The prophet Jeremiah has much in his writings concerning himself, much more than Isaiah had, the times he lived in being very troublesome. Here we have (as it should seem) the beginning of his sorrows, which arose from the people of his own city, Anathoth, a priest's city, and yet a malignant one. Observe here, I. Their plot against him, Jer 11:19. They devised devices against him, laid their heads together to contrive how they might be in the most plausible and effectual manner the death of him. Malice is ingenious in its devices, as well as industrious in its prosecutions. They said concerning Jeremiah, Let us destroy the tree with the fruit thereof - a proverbial expression, meaning, "Let us utterly destroy him root and branch. Let us destroy both the father and the family" (as, when Naboth was put to death for treason, his sons were put to death with him), or rather "both the prophet and the prophecy; let us kill the one and defeat the other. Let us cut him off from the land of the living, as a false prophet, and load him with ignominy and disgrace, that his name may be no more remembered with respect. Let us sink his reputation, and so spoil the credit of his predictions." This was their plot; and 1. It was a cruel one; but so cruel have the persecutors of God's prophets been. They hunt for no less than the precious life, and very precious the lives are that they hunt for. But, (2.) It was a baffled one. They thought to put an end to his days, but he survived most of his enemies; they thought to blast his memory, but it lives to this day, and will be blessed while time lasts. II. The information which God gave him of this conspiracy against him. He knew nothing of it himself, so artfully had they concealed it; he came to Anathoth, meaning no harm to them and therefore fearing no harm from them, like a lamb or an ox, that thinks he is driven as usual to the field, when he is brought to the slaughter; so little did poor Jeremiah dream of the design his citizens that hated him had upon him. None of his friends could, and none of his enemies would, give him any notice of his danger, that he might shift for his own safety, as Paul's sister's son gave him intelligence of the Jews that were lying in wait for him. There is but a step between Jeremiah and death; but then the Lord gave him knowledge of it, by dream or vision, or impression upon his spirit, that he might save himself, as the king of Israel did upon the notice Elisha gave him, Kg2 6:10. Thus he came to know it. God showed him their doings; and such were their devices that the discovering of them was the defeating of them. If God had not let him know his own danger, it would have been improved by unreasonable men against the reputation of his predictions, that he who foretold the ruin of his country could not foresee his own peril and avoid it. See what care God takes of his prophets: He suffers no man to do them wrong; all the rage of their enemies cannot prevail to take them off till they have finished their testimony. God knows all the secret designs of his and his people's enemies, and can, when he pleases, make them know. A bird of the air shall carry the voice. III. His appeal to God hereupon, Jer 11:20. His eye is to God as the Lord of hosts, that judges righteously. It is a matter of comfort to us, when men deal unjustly with us, that we have a God to go to who does and will plead the cause of injured innocency and appear against the injurious. God's justice, which is a terror to the wicked, is a comfort to the godly. His eye is towards him as the God that tries the reins and the heart, that perfectly sees what is in man, what are his thoughts and intents. He knew the integrity that was in Jeremiah's heart, and that he was not the man they represented him to be. He knew the wickedness that was in their hearts, though ever so cunningly concealed and disguised. Now, 1. Jeremiah prays judgment against them: "Let me see thy vengeance on them, that is, do justice between me and them in such a way as thou pleasest." Some think there was something of human frailty in this prayer; at least Christ has taught us another lesson, both by precept and by pattern, which is to pray for our persecutors. Others think it comes from a pure zeal for the glory of God and a pious and prophetic indignation against men that were by profession priests, the Lord's ministers, and yet were so desperately wicked as to fly out against one that did them no harm, merely for the service he did to God. This petition was a prediction that he should see God's vengeance on them. 2. He refers his cause entirely to the judgment of God: "Unto thee have I revealed my cause; to thee I have committed it, not desiring nor expecting to interest any other in it." Note, It is our comfort, when we are wronged, that we have a God to commit our cause to, and our duty to commit it to him, with a resolution to acquiesce in his definitive sentence, to subscribe, and not prescribe, to him. IV. Judgment given against his persecutors, the men of Anathoth. It was to no purpose for him to appeal to the courts at Jerusalem, he could not have justice done him there: the priests there would stand by the priests at Anathoth, and rather second them than discountenance them; but God will therefore take cognizance of the cause himself, and we are sure that his judgment is according to truth. Here is, 1. Their crime recited, on which the sentence is grounded, Jer 11:21. They sought the prophet's life, for they forbad him to prophesy upon pain of death; they were resolved either to silence him or to slay him. The provocation he gave them was his prophesying in the name of the Lord without license from those that were the governors of the city which he was a member of, and not prophesying such smooth things as they always bespoke. Their forbidding him to prophesy was in effect seeking his life, for it was seeking to defeat the end and business of his life and to rob him of the comfort of it. It is as bad to God's faithful ministers to have their mouth stopped as to have their breath stopped. But especially when it was resolved that if he did prophesy, as certainly he would notwithstanding their inhibition, he should die by their hand; they would be accusers, judges, executioners, and all. It used to be said that a prophet could not perish but at Jerusalem, for there the great council sat; but so bitter were the men of Anathoth against Jeremiah that they would undertake to be the death of him themselves. A prophet then shall find not only no honour, but no favour, in his own country. 2. The sentence passed upon them for this crime, Jer 11:22, Jer 11:23. God says, I will punish them; let me alone to deal with them. I will visit this upon them; so the word is. God will enquire into it and reckon for it. Two of God's four sore judgments shall serve to ruin their town: - The sword shall devour their young men, though they were young priests, not men of war (their character shall not be their protection), and famine shall destroy the children, sons and daughters, that tarry at home, which is a more grievous death than that by the sword, Lam 4:9. The destruction shall be final (Jer 11:23): There shall be no remnant of them left, none to be the seed of another generation. They sought Jeremiah's life, and therefore they shall die; they would destroy him root and branch, that his name might be no more remembered, and therefore there shall be no remnant of them; and herein the Lord is righteous. Thus evil is brought upon them, even the year of their visitation, and that is evil enough, a recompence according to their deserts. Then shall Jeremiah see his desire upon his enemies. Note, Their condition is sad who have the prayers of good ministers and good people against them.

Jeremiah 11:18 18. And the LORD hath given me knowledge of it, and I know it: then thou shewedst me their doings. 18. Et Jehova ostendit mihi (cognoscere me fecit) et cognovi; tunc patefecisti mihi opera (vel, instituta) ipsorum. We know that they were all very wicked; and though they were proved guilty, yet they were not wining to yield, to acknowledge and confess their fault; but they raged against God and rose up against the prophets. And as they dared not to vomit forth their blasphemies against God, they assailed his servants and wished to appear as though their contest was with them. And this is not the vice only of one age, but we find that it prevails at this day; for when we boldly reprove hidden vices, immediately the profane make a clamor and say, "What! these divine; but who has made these things known to them? Have they this oracle from heaven?" As though, indeed, neither the word of God nor his Spirit can shew their power, except when children become judges! But the ungodly rise up against God's servants for this end, that they may with impunity do this and that, and everything, except what may draw them before an earthly tribunal, and be proved by clear and many evidences For this reason the Prophet says, that made known, to him had been the vices of his own nation; as though he had said, "I see that you will be ready to raise an objection, as ye are wont proudly to resist all reproofs and threatenings, as though you contended only with men; but I testify to you now beforehand, that I bring nothing of my own, nor divine of myself what any one of you thinks within: but know ye that God, who knoweth the heart, has committed to me my office. He has then appointed me to be the herald of his vengeance, he has appointed me as a herald to denounce war on you. So I do not come nor act in my own name: there is, then, no reason for you to deceive yourselves, according to your usual manner, as though I presumptuously reproved you, when yet your vices are concealed, it being peculiar to God to know what is hid in the hearts of men. The recesses of the heart are indeed intricate, and great darkness is within; but God sees more dearly than men. Cease then to make this objection which ye are wont to raise against me, that I am presumptuous in bringing forth to light what lies hid in darkness, for God has appointed me to bring these commands to you: as he knows the heart, and as nothing escapes him, and as he penetrates into our thoughts and feelings, so he has also designed by his word which he has put in my mouth to render public what ye think is concealed." We now see the design of the Prophet: but some take a different view, that God had made known to his servant Jeremiah the impious conspiracy of which he afterwards speaks, and thus connect the two verses. But I doubt not that the Prophet intended here to shew what and how much weight belonged to his doctrine, the credit and authority of which the Jews thought of detracting by boastfully alleging that he, a mortal man, assumed too much, and announced uncertain divinations. Hence, to repel such calum -- nies, he wished to testify that he threatened them not inconsiderately, nor spoke what he supposed or conjectured, when he exposed their sins, but that he only declared faith. -- fully what had been enjoined by God and revealed also by the Holy Spirit. This is what is meant. [48] It afterwards follows -- Footnotes: [48] Calvin connects this verse with the foregoing, but most with what follows. The first verb in the Septuagint is a prayer, "Lord, make known to me, and I shall know." The Syriac and Arabic are the same. The Vulgate takes the verb in the second person, "O Lord, thou hast made known," etc. Venema seems to agree in part with Calvin; he connects the first clause with the foregoing, and the second with the following verse; and this appears to be the best construction. Then the v is "when," as it may be rendered when followed as here by 'z, "then," -- When Jehovah made me to know, so that I knew these things; Then thou didst shew me their doings. That is, when Jehovah made known to him what he had previously related, he then shewed to him also the doings, or the purposes, of the men of Anathoth, which he afterwards more particularly mentions. -- Ed.

Jeremiah 11:19 19. But I was like a lamb or an ox that is brought to the slaughter; and I knew not that they had devised devices against me, saying, Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered. 19. Ego autem quasi agnus, bos ductus ad immolandum (ad mactandum) et non cognovi quod contra me cogitarent cogitationes (hoc est, inirent consilia, nempe) corrumpamus ligno panera ejus (ad verbum est, corrumpamus lignum in pane; sed dicemus post de sensu verborum) et excidamus eum e terra vivorum, et nomen ejus non memoretur amplius. The Prophet adds here, as I think, that he did not retaliate private wrongs: for the Jews might, under this pretext, have rejected his doctrine, and have said, that he was moved by anger to treat them sharply and severely. And doubtless, whosoever allows his own reelings to prevail in the least degree, cannot teach in sincerity; for he who prepares himself for the prophetic office, ought to put off all the affections of the flesh, and to manifest a pure, and, so to speak, a limpid zeal, and also a calm mind, so that he may seek nothing, and have no object but the glory of God and the salvation of those to whom he is sent a teacher. Whosoever then is under the influence of private feelings cannot act otherwise than violently, so that he cannot either faithfully or profitably discharge the office of a prophet or a teacher. Hence the Prophet now adds, in the second place, that he did not plead his own cause, nor had respect, as they say, to his own person; for he knew not what the Jews had devised against him. They who join the two verses think that they have some reason for doing so, as they suppose that the Prophet now expresses more fully what he had before briefly touched upon: but if any maturely considers the whole passage, he will easily see that Jeremiah had another object in view, and that was, to secure authority to his doctrine. The Jews probably employed two ways to discredit the holy Prophet: "O, thou divinest! -- the same thing, as we have said, is done now by many." He therefore summons the Jews here before God's tribunal, and shews that it was nothing strange, that he brought to light what they thought to be hidden, because it had been revealed to him by the Spirit of God. Even Christ said the same, "The Spirit, when he comes, shall judge the world." (John 16:8) The Spirit did not appear except in the doctrine of the Apostles; but he exercised by the Apostles his own functions. The Apostle also seems to have this in view in Hebrews 4:12, when he says, that the word of God is like a two -- edged sword, which penetrates into the inmost thoughts and hidden feelings, even to the marrow and bones, so as to distinguish between thoughts and feelings. Then the Prophet, in the first place, shews that it was nothing strange that he ascended above all human judgments, for he was endued with the authority of the Holy Spirit. And he adds, in the second place, that he was not influenced by carnal feelings, but by a pure zeal for God, for he knew not their wicked designs; and he says that he was like a lamb and an ox, or a calf. There is here no conjunction, and hence some join the two words, "And I am like a lamb a year old:" for the Hebrews, they say, call a lamb a year old kvs, cabesh, and then a ram; but this is, in my view, a forced meaning, and a copulative or a disjunctive may be supposed to be understood. I am then as a lamb or as a calf, which is led to the slaughter (to be sacrificed or kined) Here the Prophet intimates that he was not violent, as angry men are wont to be, who are excited either by indignation or great grief. He then testifies that he was moved by no such feeling, for he differed nothing from a lamb or a calf that is led to the slaughter. [49] For the sake of amplifying, he adds, I knew not that they devised devices against me, that is, this did not come to my mind. The Prophet, indeed, might have suspected or even have known this; but as he disregarded himself, and even his own life, he testifies here that he had acted with so much simplicity as not to regard what they planned and contrived. He then adds, Let us spoil wood in his bread They think rightly, according to my judgment, who consider that there is here a change of case; for it ought rather to be, "Let us spoil with wood his bread:" for that exposition is too unmeaning, "Let us spoil or destroy wood," as though they spoke of a thing of no value: for what has this to do with the subject? On the contrary, if we retain, as they say, the letter, the Prophet might think that wood would be spoiled in bread, as it would become rotten: but wood in bread, except by becoming rotten, would do no harm. But doubtless the Prophet speaks here metaphorically, as David does in Psalm 69:22, when he says, "They have put gall in my bread, and vinegar in my drink." Jeremiah also, in Lamentations 3:15, complains that his food was mingled with poison. Similitudes of this kind often occur; for when the very food of man is corrupted, there is no more any support for life. The meaning then is, that his enemies had acted cruelly towards the Prophet, as they sought in every way to destroy him, even by poison. Some take wood for poison, but I know not whether that can be done. They indeed imagine that a poisonous wood is what is here meant; but this is too refined. I take the meaning to be simply this, as though they had said, "Let us spoil with wood his food," that is, "Let us give him wood instead of bread; and this, by its hardness, will hurt his teeth, ulcerate his throat, and cannot be digested so as to become nourishment." To spoil this bread with wood is to cause the wood to spoil the food either by its hardness or by its putridity. In this sense there is nothing ambiguous. The ancients perverted this passage in the most childish manner when they applied it to the body of Christ. The Papists too, at this day, boast wonderfully of this allegory, though they make the most absurd use of it; for they seek to prove by it that bread is converted, or, as they say, transubstantiated into the body of Christ; and they quote Origen and Irenaeus, and others like them: "Behold, explained is that passage of Jeremiah, let us send wood for his bread, (such is the meaning of the Vulgate) for the body of Christ has been crucified;" and then they add, "For he said, Take and eat, this is my body.'"We see how extremely absurd this is; and it must appear ridiculous even to children. But so great is the dishonesty and wantonness of the Papists, that they cast off all shame, and only boastfully pretend the authority of the ancients; and whatever Origen may have foolishly and falsely said, they will have it to be regarded as something oracular, provided their errors are thereby confirmed. But if we grant that the Prophet was a type of Christ, what has this to do with the similitude of his body, since he speaks here only of food? It is as though he had said, that his aliment was corrupted, as it were, with poison, and that he was so cruelly treated by his enemies, that they sought to destroy him by the means of his food. [50] It then follows, Let us cut him off from the land of the living This kind of speaking often occurs: the land or region of the living means the state of the present life. He at last adds, That his name may not be in remembrance any more In short, the Prophet meant in these words to set forth the extreme savageness with which his enemies were inflamed; for they were not content with intrigues or with open violence, but wished to destroy him by poison, and wholly to obliterate his name. it follows -- Footnotes: [49] All the early versions, and the Targum render 'lvph as a participle or an adjective, -- "akakon, innocent," by the Septuagint; "mansuetus, meek," by the Vulgate; simple, by the Syriac; and choice or chosen by the Targum. The word used as a verb means to teach, to train, to guide; and it seems here to be a passive participle, taught, trained, and may be rendered here docile, meek or innocent, -- But I--- as a meek lamb led to be killed was I And I knew not, that against me they had devised devices. The Septuagint render the last words "they have thought an evil thought," and, "I knew not," is connected with the former line thus, -- But I, as an innocent lamb led to be slain, I knew not: Against me have they thought an evil thought. But the construction in the other versions, and in the Targum, is according to the former rendering. -- Ed. [50] But the best meaning is that given by the Syriac, and has been adopted in our version, and by Gataker, Venema, Henry, Horsley, Scott, and Adam Clarke, -- "Let us destroy the tree with its fruit;" that is, the Prophet and his prophecy. "In this case," says Horsley, "the man is the tree; his doctrine the fruit." But there seems to be an allusion in the words to "the olive" mentioned in Jeremiah 11:16, which was threatened with destruction: and Jeremiah's enemies, adopting his simile, by way of irony apply it to himself: "Well, thou comparest us to an olive devoted to ruin; we shall now deal with thee accordingly: thou art a tree, and we shall cut thee down and destroy thee and all the fruit thou bearest." The whole verse I would render as follows, -- 19. And I--- as a meek lamb led to be killed was I And I knew not that against me they had devised these devices: -- "Let us destroy the tree with its fruit, Yea, let us cut him down from the land of the living; And his name, let it be remembered no more." -- Ed.

Jeremiah 11:20 20. But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause. 20. Et, Jehova exercituum, judicans justintam, (ant, judex justitiae) scrutans (vel, inquirens) renes et cor, videam ultionem tuam de ipsis; quia tibi revelavi causam meam, (litem meam, ad verbum) Here the Prophet, after having found that the impiety of the people was so great that he was speaking to the deaf, turns his address to God: O Jehovah of hosts, he says, who art a great Judge, who searchest the reins and the heart, may I see thy vengeance on them The Prophet seems here inconsistent with himself;, for he had before declared that he was like a lamb or a calf, as though he had offered, as they say, his life a wining sacrifice; but here he seems like one made suddenly angry, and he prays for God's vengeance. These things appear indeed to be very different; for if he had offered himself a victim, why did he not wait calmly for the event; why is he inflamed with so much displeasure? why does he thus imprecate on them the vengeance of God? But these things will well agree together, if we distinguish between private feeling and that pure and discreet zeal by which the meekness of truth can never be disturbed. For though the Prophet disregarded his own life, and was not moved by private wrongs, he was nevertheless not a log of wood; but zeal for God did eat up his heart, according to what is said in common of all the members of Christ, "Zeal for thine house hath eaten me, and the reproaches of those who upbraided thee have fallen on me." (Psalm 69:9; John 2:17; Romans 15:3) The Prophet then had previously freed himself from all suspicion by saying that he was prepared for the slaughter, as though he were a lamb or a calf; but he now shews that he was, notwithstanding, not destitute of zeal for God. Here then he gives vent to this new fervor when he says, "O Jehovah, who searchest the reins and the heart, may I see thy vengeance on them." The Prophet, no doubt, was free from every carnal feeling, and pronounced what we read through the influence of the Spirit. Since then the Holy Spirit dictated this prayer to the holy man, he might still have offered himself a voluntary sacrifice, while yet he justly appealed to God's tribunal to take vengeance on the impiety of a reprobate people; for he did not indiscriminately include them all, but imprecated God's judgment on the abandoned and irreclaimable. It is indeed true, that we may regard the Prophet as predicting what he knew would happen to his people: and some give this explanation; they consider it as a prediction only and no prayer. But they are terrified without reason at the appearance of inconsistency, as they think it inconsistent in the Prophet to desire the perdition of his own people: for he might have wished it through the influ ence of that zeal, as I have said, which the Holy Spirit had kindled in his heart, and according to the words which the same Spirit had dictated. He calls God the Judge of righteousness; and he so called him, that he might wipe away and dissipate the disguises in which the Jews exulted when they sought to prove their own cause. By this then he intimates that they gained no -- thing by their evasions, for these would vanish like smoke when they came before God's tribunal. He, in short, means that they could not stand before the judgment of God. He then adds, that God searches the reins and the heart He says this, not only that he might testify his own integrity, as some suppose, but that he might rouse hypocrites. For he intimates that they stood safe before men, as they concealed their wickedness, but that when they came before God's tribunal another kind of account must then be given; for God would prove and try them, as the word vchn, bechen, signifies: he would search the ruins and the heart, that is, their most inward feelings; For the Scripture means by reins all the hidden feelings or affections. He says, For to thee have I made known my judgment The Prophet, no doubt, appeals here to God's tribunal, because he saw that he was destitute of every patronage -- he saw that all were against him. Few pious men indeed were left, as we have elsewhere seen; but the Prophet speaks here of the mass of the people. As then there was no one among the people who did not then openly oppose God, so that there was no defender of equity and justice, he turns to God and says, "I have made known my cause to thee;" as though he had said, "O Lord, thou knowest what my cause is, and I do not act dissemblingly; for I serve thee faithfully and sincerely, as thou knowest. Since it is so, may I see thy vengeance on them." [51] Now, we are taught in this passage, that even were the whole world united to suppress the light of truth, Prophets and teachers ought not to despond, nor to rely on the judgment of men, for that is a false and deceptive balance; but that they ought to persevere in the discharge of their office, and to be satisfied with this alone -- that they render their office approved of God, and exercise it as in his presence. We may also learn, that the ungodly and hypocrites in vain make shifts and evasions, while they try to elude the authority of the Prophets; for they will at length be led before God's tribunal. When therefore we find teachers rightly and sincerely discharging their office, let us know that we cannot possibly escape the judgment of God except we submit to their teaching. And Prophets and pastors themselves ought to learn from this passage, that though the whole world, as I have already said, were opposed to them, they ought not yet to cease from their perseverance, nor be changeable, but to consider it enough that God approves of their cause. It afterwards follows -- Footnotes: [51] The beginning of the verse is differently rendered: "O Lord," in the vocative case, by the Septuagint, the Vulgate, and the Syriac; "The Lord," by the Arabic and Targum. All the versions agree as to the imprecation, "May I see -- idoimi -- videam:" but the Targum has, "I shall see;" and so it is rendered by Gataker, Venema, Scott, and Adam Clarke. The verb is future, but the future in Hebrew has sometimes the meaning of the optative or the subjunctive, as well as of the imperative. But the future is the most suitable here; for the v before "Jehovah" will not allow it to be in the vocative case. The verse then would be as follows, -- 20. But Jehovah of hosts, who art a righteous judge, The trier of the reins and of the heart, I shall see thy vengeance on them; For on thee have I devolved my cause. "Jehovah of hosts" is a nominative absolute -- a form of expression very common in the Prophets. -- Ed.

Jeremiah 11:21-23 21. Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD, that thou die not by our hand: 21. Propterea sic dicit Jehova ad viros Anathoth, qui qumrunt anitaare tuam, dieendo, Ne prophetes in horninc Jehow, et non morieris in manu nostra, (hoc est, ne moriaris manu nostra) 22. Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine: 22. Propterea sic dicit Jehova exercituum, Ecce ego vlsitans (visitabo) super eos; adolescentes eorum monentur gladio, filii eorum et filiae eorum morientur fame: 23. And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even the year of their visitation. 23. Et residuum non erit ipsis, (hoc est, nihil erit ipsis residuum) quia re hire faciam malum super homines Anathoth anno visitationis ipsorum (alii vertunt, annum, sod male, meo judicio) The Prophet here expressly denounces vengeance on his own people: for we have seen at the beginning of this book that he belonged to the town of Anathoth. Now it appears from this passage, that the holy man had not only to contend with the king and his courtiers, and the priests, who were at Jerusalem; but that when he betook himself to a corner to live quietly with his own people, he had even there no friend, but that all persecuted him as an enemy. We hence see how miserable was the condition of the Prophet; for he had no rest, even when he sought retirement and fled to his own country. That he was not safe even there, is a proof to us how hardly God exercised and tried him for the many years in which he performed his prophetic office. As the citizens of Anathoth had grievously sinned, so he denounces on them an especial calamity. It is indeed certain that the Prophet was not kindly received at Jerusalem; nay, he met there, as we shall hereafter see, with enemies the most cruel: but when he hoped for some rest and relaxation in his own country, he was even there received as we find here. This is the reason why God commanded him to threaten the citizens of Anathoth with destruction. I cannot finish the whole today. PRAYER Grant, Almighty God, that as thou remindest us in thy word of our many vices and sins, we may learn to direct our eyes and thoughts to thee, and never think that we have to do with a mortal being, but that we may anticipate thy judgment: and may we learn so to examine all our thoughts and try our feelings, that no hypocrisy may deceive us, and that we may not sleep in our sins; but that being really and truly awakened, we may humble ourselves before thee, and so seek thy pardon, that when we he down in true repentance, thou mayest absolve us in thy mercy, through the virtue of that sacrifice by which thine only -- begotten Son has once for all reconciled us to thee. -- Amen.

Jeremiah here digresses to notice the attempt on his life plotted by his townsmen of Anathoth. He had no suspicion of it, until Jehovah revealed it to him (Jer 12:6). the Lord . . . thou--The change of person from the third to the second accords with the excited feelings of the prophet. then--when I was in peril of my life. their doings--those of the men of Anathoth. His thus alluding to them, before he has mentioned their name, is due to his excitement.

lamb--literally, a "pet lamb," such as the Jews often had in their houses, for their children to play with; and the Arabs still have (Sa2 12:3). His own familiar friends had plotted against the prophet. The language is exactly the same as that applied to Messiah (Isa 53:7). Each prophet and patriarch exemplified in his own person some one feature or more in the manifold attributes and sufferings of the Messiah to come; just as the saints have done since His coming (Gal 2:20; Phi 3:10; Col 1:24). This adapted both the more experimentally to testify of Christ. devices-- (Jer 18:18). tree with . . . fruit--literally, "in its fruit" or "food," that is, when it is in fruit. Proverbial, to express the destruction of cause and effect together. The man is the tree; his teaching, the fruit. Let us destroy the prophet and his prophecies; namely, those threatening destruction to the nation, which offended them. Compare Mat 7:17, which also refers to prophets and their doctrines.

triest . . . heart-- (Rev 2:23). revealed--committed my cause. Jeremiah's wish for vengeance was not personal but ministerial, and accorded with God's purpose revealed to him against the enemies alike of God and of His servant (Psa 37:34; Psa 54:7; Psa 112:8; Psa 118:7).

Prophesy not-- (Isa 30:10; Amo 2:12; Mic 2:6). If Jeremiah had not uttered his denunciatory predictions, they would not have plotted against him. None were more bitter than his own fellow townsmen. Compare the conduct of the Nazarites towards Jesus of Nazareth (Luk 4:24-29).

(Jer 23:12). the year of . . . visitation--The Septuagint translates, "in the year of their," &c., that is, at the time when I shall visit them in wrath. JEROME supports English Version. "Year" often means a determined time. He ventures to expostulate with Jehovah as to the prosperity of the wicked, who had plotted against his life (Jer 12:1-4); in reply he is told that he will have worse to endure, and that from his own relatives (Jer 12:5-6). The heaviest judgments, however, would be inflicted on the faithless people (Jer 12:7-13); and then on the nations co-operating with the Chaldeans against Judah, with, however, a promise of mercy on repentance (Jer 12:14-17). Next: Jeremiah Chapter 12

[38] Jer. xi. 20. “Let me see thy vengeance on them, for unto thee have I revealed my cause.” Also Jer. xviii. 21. “Therefore deliver up their children to the famine,” &c. We hence learn that these imprecations that are to be found in Scripture, are not to be understood as expressions of a private desire of ill to their enemies contrary to the precepts of the gospel, for it is evident that Jeremiah did not hate his country, or desire or rejoice in its overthrow.

And the Lord hath given me knowledge of it,.... Either of what he had been declaring as the sins of these people; and of what he had been prophesying concerning punishment for their sins; what he had said was not of himself, did not arise from any pique or resentment in him against them; but it was of God, that knows all things, and had made known these things to him; and he had only faithfully related them as he had received them; or else of the malicious designs of the men of Anathoth to take away his life, after mentioned: and I know it; and am sure of it; having it by divine revelation, and from that God that cannot lie, and will not deceive: then thou shewedst me their doings. Some versions, as the Septuagint, Syriac; and Arabic, take the former words to be a prayer of the prophet's, "O Lord, make me know, or show me, or teach me, that I may know"; and these signify that his prayer was answered. The Lord showed him the sins of these people, and what punishments they deserved, and would be inflicted on them; or rather what they were doing in the dark, and what schemes they were contriving and attempting to put in execution against his life; but God was careful of it, and would not suffer them to do him any harm; and therefore made all known unto him; see Psalm 105:15.

But I was like a lamb, or an ox,.... The word "alluph", rendered an ox, is by many considered as an adjective to the word lamb (n); since the disjunctive particle or is not in the next; and is differently translated; by the Vulgate Latin version, "as a meek or tame lamb"; by the Septuagint and Arabic versions, "as an harmless lamb": and by the Syriac version, "as a pure" or "clean lamb"; and by the Targum, "as a choice lamb;'' and so R. Menachem in Jarchi, a large or principal one; but the words respect not the excellency, the meekness, patience, innocence, and harmlessness of the prophet; but his security and insensibility of danger, like one or both of these creatures: that is brought to the slaughter; to be sacrificed by the priest, or killed by the butcher; not knowing but it is going to the pasture to feed in, or to the fold or stall to lie down in; so ignorant was the prophet of the designs of his townsmen against him, and not at all jealous that they wished him ill; since he meant none to them, but sought their good: and I knew not that they had devised devices against me; that they had met and consulted together, and devised mischief against him: saying, let us destroy the tree with the fruit thereof; meaning either the prophet and his family, root and branch; or him and his prophecies; for taking away his life would put an end to his prophesying. Some think this respects the manner in which they proposed to take away his life, as by poison; so the Targum, "let us cast (put) poison (or the savour of death) into his food;'' for the word rendered fruit signifies bread; and so the Septuagint, Arabic, and Vulgate Latin versions render it, "let us cast, or put wood into his bread" (o); either some poisonous plant or tree, or rotten wood; or give him wood instead of bread, and so starve him. De Dieu observes, that translated "fruit", signifies, both in the Hebrew and Arabic languages, "flesh"; and renders it, "let us break wood upon his flesh", (p) or body; that is, beat him with staves till they are broken upon him, and so kill him. The ancient fathers understand this of Christ, who is the bread of life, and of his crucifixion upon the wood of the cross. Jerom says it is the consent of all the churches that these things are said of Christ in the person of Jeremiah, even in this and the preceding verse, and the following one: let us cut him off from the land of the living. The Targum explains it of the land of Israel; but it designs the world in general, and the taking away of his life out of it, and from among men: that his name may be remembered no more; that he and his prophecies may be buried in everlasting oblivion; he no more spoken of, and his predictions no more regarded: but, as they failed in the former in taking away his life, he outliving many of them, so in the latter; for as what he foretold exactly came to pass, his name and his prophesying are in remembrance to this day; and, as the wise man says, "the memory of the just is blessed", Proverbs 10:7. (n) "quasi agnus mansuetus", V. L. "agnus assuefactus"; so some in De Dieu; "tanquam agnus amicabilis", De Dieu; "un agneau aimable", Gallic version. (o) "mittamus lignum in panem ejus", V. L. "corrumpamus veneno cibum", Pagninus; "corrumpamus lignum in pane ejus", Montanus, Vatablus, Calvin. (p) "Rumpamus lignum in earnem ejus", De Dieu.

But, O Lord of hosts, that judgest righteously,.... This is the prophet's appeal to God, as the Judge of the whole earth, who will do right; he found there was no justice to be done him among men; he therefore has recourse to a righteous God, who he knew judged righteous judgment: that triest the reins and the heart; of all men; as of his own, so of his enemies; and which he mentions, not so much on his own account as theirs: let me see thy vengeance on them; which imprecation arose from a pure zeal for God, for his glory, and the honour of his justice; and not from private revenge; and so no ways inconsistent with the character of a good man; though some consider the words as a prediction of what would befall them, and he should live to see accomplished; and render them, "I shall see &c." (q); and so the Targum, "I shall see the vengeance of thy judgment on them:'' for unto thee have I revealed my cause; as a client to his patron; told his whole case, and left it with him, believing he would manage it for him, and do him justice. The Apostle Peter seems to have this passage in view, when speaking of Christ, 1 Peter 2:23. (q) "videbo", Munster, Schmidt; "visurus sum", Junius & Tremellius.

Therefore thus saith the Lord of the men of Anathoth,.... That is, "unto", or "concerning the men of Anathoth", the townsmen of Jeremiah, and who were the persons that combined together to destroy him; of this place; see Gill on Jeremiah 1:1. that seek thy life; or "soul"; that is, to take it away: saying, prophesy not in the name of the Lord; without their leave, and such hard things as he did, unless he would prophesy smooth things, and then he might go on, otherwise he must expect to die: that thou die not by our hand; or means; they intimate, that, should he persist in this way of prophesying, they should not stay to carry on a judicial process against him, to bring him and accuse him before a judge, or the sanhedrim, or any court of judicature; but should do as those called zealots in later times did; lay violent hands upon him, and dispatch him themselves at once; perhaps this they said after they found that the prophet had knowledge of their designs against him.

Therefore thus saith the Lord of hosts, behold, I will punish them,..... Or, visit "them" (r); look into this matter, try this cause, bring it to an issue, and pass sentence on them; which is as follows: the young men shall die by the sword; by the sword of the Chaldeans, in the field, going out in battle against them; or rather when their town was taken and plundered, since they were the sons of priests: their sons and their daughters shall die by famine; that is, their little ones, male and female; so that the famine, it seems, was not only in Jerusalem at the time of its siege, but in other parts also: no mention is made of the parents themselves. (r) "visitans super eos", Montanus, Schmidt; "visito", Pagninus, Vatablus, Cocceius.

And there shall be no remnant of them,.... And thus the measure they meted out to the prophet was measured to them; they devised to destroy him root and branch, the tree with its fruit; and now none shall be left of them; such who escaped the sword and the famine should be carried captive, as they were; for though there were none left in Anathoth, there were some preserved alive, and were removed into Babylon; since, at the return from thence, the men of Anathoth were a hundred twenty and eight, Nehemiah 7:27, for I will bring evil upon the men of Anathoth, even the year of their visitation; or, "in the year of their visitation" (s); that is, of the visitation of their sins, as the Targum; which was the year of the destruction of the city and temple of Jerusalem, and was in the nineteenth of Nebuchadnezzar, Jeremiah 52:12 and this was not a chance matter, but what was fixed and determined by the Lord. (s) , Sept. "anno visitationis eorum", Vatablus, Junius & Tremellius, Piscator, Schmidt.

The retribution of their intended murder shall be in kind; just as in Messiah's case (Psa. 69:8-28).

Jeremiah 12:1 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? 1. Justus es, Jehova, si contendam teeurn (st litigem, vel, quando litigabo) tamen judicia loquar teeurn (hoe est, disceptabojure teeurn:) Quousque via impiorum prosperabitur (re/, feliciter babebit) quieti sunt omnes transgredientes transgresstone? 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 Psalm 73. 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) 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, (Psalm 73) 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 'k, 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, "Hadst thou dealt with this people as they deserved, they must have been often reduced to nothing." At the same time he had no doubt, as we have said, respecting the rectitude of the divine judgment; only he had regard to those men who flattered themselves, and securely indulged themselves in their vices, because God diid not immediately execute those punishments with which he threatens the transgressors of his law. [52] Hence he says, How long shall the way of the wicked prosper? for secure are all they who by transgression transgress; that is, who are not only tainted with small vices, but who are extremely wicked. They then who openly rejected all religion and all care for righteousness, how was it that they were secure and that their way prospered? We now then more clearly understand what I have stated, -- that the Prophet turned his words to God, that he might more effectually rouse the stupid, so that they might know that they were in a manner summoned by this expostulation before the celestial tribunal. It now follows, -- Footnotes: [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 vgd 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

grow--literally "go on," "progress." Thou givest them sure dwellings and increasing prosperity. near in . . . mouth . . . far from . . . reins-- (Isa 29:13; Mat 15:8). Hypocrites.

Jeremiah 12:2 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. 2. Plantasti eos, etiam radieem egerunt; prodierunt, etiam fecerunt frueturn (produxerunt fructum:) prope es in ore ipsorum, et procul es a renibus ipsorum (hoc est, ab intimo affectu, renes enim alibi dixinms accipi pro affectibus arcanis) When the happiness of the wicked disturbs our minds, two false thoughts occur to us, -- either that this world is ruled by chance and not governed by God's providence, or that God does not perform the office of a good and righteous judge when he suffers light to be so blended with darkness. But the Prophet here takes it as granted, that the world is governed by God's providence; he therefore does not touch the false notion, which yet harasses pious minds, that fortune governs the world. Well known are these words, "I am disposed to think that there are no gods." [53] It was thought there were no gods who ruled the world, because he died who deserved a longer life. And the wisest heathens have thus spoken, "I see fortune, which yet no reason governs; I see fortune, which prevails more than reason in these matters." [54] But the Prophet, who was far removed from these profane notions, held this truth, that the world is governed by God; and he now asks, How it was that God exercised so long a forbearance? The ungodly, the thoughtless, and inconsiderate might have said that this forbearance was far too scanty. But the Prophet, as I have said, clearly describes what the Jews deserved. Then he says, that they had been planted by God; for they could not have prospered had not God blessed them. The metaphor of planting, as we have before seen, often occurs, but in a different sense. When the celestial life is the subject, God is said to have planted his own elect, because their salvation is sure. He is said also to have planted his people in the land which he had given to them as an heritage. Now, when he speaks of the reprobate, the Prophet says that they had been planted by God, and for these reasons, because they flourished, because they produced leaves, and because they brought forth some fruit. In short, as Scripture, for various reasons, compares men to trees, so it employs the word planting in a corresponding sense. The Prophet indeed says that the ungodly are supported by God, and this is certain; for were not God to deal kindly with them for a time, they could not but instantly perish. Hence their prosperity is a proof of God's indulgence. But the Prophet expresses his wonder at this, not so much through his own private feeling, as for the purpose of shewing to the Jews that it was a strange thing that they were tolerated so long by God, as they had a hundred times deserved to be wholly destroyed. Yea, he says, they have taken root By this metaphor he means their continued happiness. He says also, that they had advanced aloft; that is, were raised high and increased. [55] He then adds, that they had brought forth fruit The fruit of which he speaks was nothing else than their offspring; as though he had said, that the ungodly were not only prosperous to the end of life, but that they also propagated their kind, so that they had children surviving them, so that their families became celebrated. But the import of the whole is this, -- that God not only endured the ungodly for a time, but extended his indulgence to many ages, so that their descendants continued in the same wealth, dignity, and power, with their dead fathers. He afterwards adds, Thou indeed art nigh in their mouth, but thou art far from their reins Jeremiah no doubt intended to anticipate them; for he knew that the Jews would have objections in readiness, -- "What art thou, who summonest us here before God's tribunal, and who pleadest with God that he may not too patiently bear with us? Are not we his servants? Do we not daily offer sacrifices in the Temple? Are we not circumcised? Do we not bear in our bodies the sign of our adoption? Do we not possess a kingdom and a priesthood? Now, these are pledges of God's paternal love towards us, But thou wouldest have thyself to be more just than God himself. Can God deny himself? He has bound his faithfulness to us by the sign of circumcision, by the Temple, by the kingdom, by the priesthood, and by the sacrifices; and when we do anything amiss, then our sins are expiated by sacrifices and washings, and other rites." As then the Prophet knew that the Jews were wont thus loquaciously and perversely to defend their own cause, he says, "O, I see what they will say to me, even that which they are wont to say; for the common burden of their song is, that they are the children of Abraham, that they sacrifice, and have other ways of pacifying God, and then that they possess a priesthood and a kingdom. These things," he says, "are well known to me: but, O Lord, thou knowest that they are mere words; thou knowest that they act fallaciously, and that they do nothing but declare what is false when they pretend these vain shifts and evasions; for thou knowest the heart, (kardiognostes;) thou therefore understandest that there is nothing right or sincere in their mouth; for their reins are far from thee, and thou also art far from their reins." We hence also perceive with more certainty the truth of what I have stated, -- that the Prophet here pleads with God, in order that the Jews might know that they could in no way be absolved when they came before God's tribunal. It, follows -- Footnotes: [53] Ovid, Eleg. 8. [54] Ovid, Eleg. 8. [55] The verb is ylkv rendered "proficiunt -- proceed or advance," by the Vulgate and Syriac. The Septuagint must have read yldv, as the version is, they have brought forth children, which is wholly inconsistent with the simile of a tree. To "advance in growth," as Blayney renders it, is what is clearly meant. The Targum is a paraphrase, and the simile is wholly left out. To "become rich" is the corresponding expression, which gives the meaning. The gm, which occurs twice, would be better rendered "yea," as in our version, than "also," as by Blaney, -- Thou hast planted them, yea, they have taken root; They thrive, yea, they have produced fruit: Nigh art thou to their mouth, But far from their reins. "They thrive," is literally "they go on," that is, after having rooted, or taken root. The "reins" stand for the affections -- fear, reverence, love,etc. -- Ed.

Jeremiah 12:3 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. 3. Et tu, Jehova, cognoscis me (cognovisti me), videbis me (vides me), et probasti cor meum tecum (hoc est, probasti quale sit cor meum apud to, vel, coram to:) extrahe eos tanquam oves ad mactationem, et praepara eos ad diem occisionis. The Prophet is not here solicitous about himself, but, on the contrary, undertakes the defense of his own office, as though he had said that, he faithfully discharged the office committed to him by God. Though then the Jews, and even the citizens of Anathoth, his own people, unjustly persecuted him, yet he was not excited by private wrongs; and though he disregarded these entirely, he yet could not give up the defense of his office. He then does not speak here of his own private feelings, but only claims for himself faithfulness and sincerity before God in performing his office as a teacher; as though he had said that he executed what God had commanded him to do, and that therefore the Jews contended not with a mortal being, but with God himself. Hence he says, But thou, Jehovah, knowest me and seest me, and triest my heart towards thee; that is, thou knowest how sincerely I serve thee, and endeavor to fulfin my vocation, and thus to obey thy command. He afterwards glories over them as a conqueror, and says, Draw them forth as sheep for the day of sacrificing, prepare them for slaughter Here no doubt the Prophet intended not only to touch, but sharply to wound the Jews, in order that they might know that they had been hitherto secure to no purpose, and to their own ruin, because God had spared them. They who consider that the Prophet was himself troubled, because he saw that God was propitious and kind to the ungodly, think that, with reference to himself, he took comfort from this, -- that the judgment of God was nigh at hand; but I doubt not but that the Prophet had regard to the Jews, as I have already reminded you. When, therefore, he saw that they were torpid in their delusions, he intended to rouse their sensibilities by saying, "I see how it is, O Lord; thou dost indeed concede thyself; but what else is thy purpose but that they should be fattened for the day of slaughter?" He says, first, Thou wilt draw them out: others read, "Thou wilt lead them forth," and quote a passage in Judges 20:32, where ntq nutak, is taken in this sense. The word properly means to draw out with force, as when a tree is pulled up, or when any one is drawn out against his will; and this is the sense most suitable to the present passage. Thou wilt then draw them out; that is, thou wilt suddenly draw them out to slaughter. He then intimates that there was no reason for the Jews to be dormant in their prosperity, for God could in a moment act against them; and as the pain of one in labor is sudden, so also, when the wicked say, Peace and security, their ruin will come suddenly upon them. (1 Thessalonians 5:3) This then is what the Prophet now means: but he goes on in his way of teaching; for he does not address men as they were all deaf, but speaks to God himself, that his doctrine might be more effectual: Thou then wilt draw them out, and do thou prepare them; for it is a prayer: do thou then prepare them for the day of slaughter [56] The last expression ought especially to be noticed. The Prophet indeed seems here in an excited feeling to imprecate ruin on the people; but there is no doubt but that he was here discharging the duty of his office, for he was the herald of God's vengeance. He therefore asks God to execute what he had commanded him to denounce on the people. He had often promulgated what God had resolved to do to them, but he had moved no one: he now then asks God to fulfin what he had foretold the Jews -- that they should shortly perish, because they refused to repent. We may also learn from this passage, -- that when the ungodly accumulate wealth, they are in a manner fattened. When oxen plough, and sheep are fed that they may bear wool and bring forth young, they are not fed that they may grow fat, and a moderate quantity of food will suffice them; but when any one intends to prepare sheep or oxen for the slaughter, he fattens them. So then the feeding of them is nothing else than the fattening of them; and the fattening of them is a preparation for their slaughter. I have therefore said that a very useful doctrine is included in this form of speaking; for when we see that plenty of wealth and power abound with the ungodly and the despisers of God, we see that they are in a manner thus fined with good things, that they may grow fat: -- it is fattening or cramming. Let us then not bear it in that they are thus covered with their own fatness, for they are prepared for the day of slaughter. It follows -- Footnotes: [56] This verse, according to the tenses of the verbs, is as follows: -- But thou, Jehovah, thou hast known me; Thou seest me, and triest my heart towards thee: Pull them out as sheep for the sacrifice, And set them apart for the day of slaughter. It is evident that "seest," which is here in the future tense, is to be taken as expressing a present act. It would be so rendered in Welsh, -- Ond ti Jehova, adwaenaist vi; Gweli vi, a phrovi, vy nghalon tuag atat. God had known him, he was still seeing him, and approved of his heart before him, as the Septuagint express the words. To prove here, or to "try," means a trial by which a thing is found to be genuine. Blayney gives the meaning by a paraphrase, -- Thou canst discern by trial my heart to be with thee. -- Ed.

Jeremiah 12:4 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. 4. Quousque lugebit terra.et herba omnis agri arescet prae malitia habitantium in ea? defecit bestiae (hoc est, consumptae sunt besiae) et avis (hoe est, aves, est enallage numeri tam in verbo quam in nomine;) quia dixerunt, Non videbit novissimum nostrum (vel, finem nostrum) Jeremiah confirms the former sentence and more strongly reproves the Jews, who still continued obstinately to despise what he had said: "What do you mean, he says? for God's judgment appears as to brute beasts and birds; and what have birds and sheep and oxen deserved? Ye know that there is no fault in miserable animals, and yet the curse of God is through them set before you; ye see that God is offended with brute animals, but the fault is doubtless in you. And will God spare you, when he has already begun, and long ago begun to inflict punishment on innocent animals? how can he hear with you to the end, who are full of so many and the most atrocious sins?" This then is a confirmation of his former doctrine. And hence we also learn that he did not speak for his own sake, nor express his own private feelings, but that he defended the doctrine which he had announced, that the Jews might know that God was angry with them, and that they were not to expect that he would always conceal himself, though he for a time connived at them. How long, he says, shall the land mourn? or, How long should the land mourn? for thus it ought to be rendered; and should every herb become dry? "What!" he says, "is not God's judgment visible in herbs and flocks and beasts and birds? Since it is so, and the whole fault is in you, shall ye be spared? Will God pour forth his whole wrath on herbs, on sheep, and on cattle? and shall you be at the same time exempted from his judgment?" And more clearly still does he express his meaning, when he says, Because they have said, He shall not see our end Here the Prophet briefly shews that the wrath of God was seen in herbs as well as in brute animals, because he was despised by the people. Since then evil proceeded from them, should it not return on their own heads? It could not surely be otherwise. But he speaks expressly of the end; for the Jews were so stupified by their prosperity, that they thought that God was no longer adverse to them: "Ha! what have we to do with God? we are already beyond the reach of danger." As then they thus perversely rejected God, he upbraids them with the thought, that they were to give no account to God. It is not indeed probable that they openly, or with a full mouth, as they say, vomited forth such a blasphemy; but we know that Scripture often speaks in this manner, "God shall not see;" "God will not look on Jacob." Though the ungodly did not speak so insolently, yet they no doubt thought thati they could set up many hinderances to prevent God's hand from reaching them. Hence Jeremiah, according to the usual manner of Scripture, justly lays this to their charge, -- that they thought that they were now as it were unknown to God and beyond the reach of his care, so that he would not see their end; in other words, that they had no concern with God, because they were on all sides so well fortified, that the hand of God could not reach them. [57] Footnotes: [57] Both Gataker and Venema regard the meaning of the last clause differently. Here ends the expostulation of Jeremiah; and they consider that he mentions here what his persecutors said of him, that he would not see their end, or their ruin, which he had foretold. Were ky, as in the first verse, rendered "though," the connnection would be more natural, -- How long shall mourn the land And the grass of every field wither? For the evil of those who dwell in it, Swept away has been the beast and the bird, Though they have said, "Hewill not see our end." The third line connects better with what follows than with what precedes it; and it is so rendered in the Syriac. The word for "beast," though in a plural form, is used elsewhere as a singular, Psalm 73:22; and so it is here, and so rendered by the Vulgate and the Targum. -- Ed. PRAYER Grant, Almighty God, that though the same hardness is inbred in us as in thine ancient people, we may not become rooted in it; but do thou rouse us by thy Spirit, that we may suffer ourselves to be gently governed by thyi word, and be so touched by thy threatenings, that we may not defer the time whenever thou an -- nouncest to us thy judgment, but strive to be immediately reconciled to thee: and as there is no other way of being reconciled except through thine only -- begotten Son, may we in true faith embrace the favor which thou offerest to us in thy gospel, and also devote ourselves wholly to thee, being truly penitent of our sins; and as we ought to make progress to the end of life, may we strive more and more to put off all the lusts of our flesh, until we shall at length be made partakers of that glory which thine only -- begotten Son has prepared for us. -- Amen.

knowest me-- (Psa 139:1). tried . . . heart-- (Jer 11:20). toward thee--rather, "with Thee," that is, entirely devoted to Thee; contrasted with the hypocrites (Jer 12:2), "near in . . . mouth, and far from . . . reins." This being so, how is it that I fare so ill, they so well? pull . . . out--containing the metaphor, from a "rooted tree" (Jer 12:2). prepare--literally, "separate," or "set apart as devoted." day of slaughter-- (Jam 5:5).

land mourn--personification (Jer 14:2; Jer 23:10). for the wickedness-- (Psa 107:34). beasts-- (Hos 4:3). He shall not see our last end--Jehovah knows not what is about to happen to us (Jer 5:12) [ROSENMULLER]. So the Septuagint. (Psa 10:11; Eze 8:12; Eze 9:9). Rather, "The prophet (Jeremiah, to whom the whole context refers) shall not see our last end." We need not trouble ourselves about his boding predictions. We shall not be destroyed as he says (Jer 5:12-13).

[177] Jer. xii. 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.” The prophets pray for evil to their enemies. When we find passages of this kind in the Psalms, or the prophets, we are to look upon them as prophetical curses; they curse them in the name of the Lord, as Elisha did the children that mocked him, as Noah cursed Canaan. We have instances of this kind, even in the apostles, and the disciples of the Lamb of God; as Paul curses Alexander the coppersmith, 2 Tim. iv. 14. and Peter says to Simon Magus, “Thy money perish with thee;” as also they wish them ill, not as personal but as public enemies, enemies to the church. Sometimes what they say is in the name of the church. Jer. li. 34, 35.

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

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

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

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

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

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

Jeremiah 12:5 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? 5. Quia (vel, si) eumpeditibus (significat proprie pedes, sed translative significat etiam pedites; si ergo cum peditibus) cucurristi et fatigarunt te, quomodo miscebis te equitibus? et in terra pacis tu confisus es, quid facies (vel, quomodo facies, vel faceres) in altitudine Jordanis? Many think that God here checks the boldness of Jeremiah, as though he had exceeded the limits of moderation when he contended with God, as we have seen, because he patiently endured the reprobate and did not immediately punish them. Hence they elicit this meaning from rite words, "Thou hast hitherto been contending with mortals, and hast confessed that thou didst maintain an unequal contest; dost thou dare now to assail me, who am far greater than the whole world? Footmen have wearied thee, who walk on earth; but thou engagest now with horsemen, that is, with me." But I have already shewn that the Prophet did not undertake this cause presumptuously, nor was he carried away by blind zeal when he disputed with God, but that he thus spoke through a divine fervor: he was indeed influenced by God, in order that he might by this mode of speaking more fully rouse an obstinate people. There was therefore no need to check hint; for his object was no other than to shew by a lively representation, that God would be the Judge of the Jews, who had despised his teaching and esteemed it as nothing. Some think that a comparison is made between the citizens of Anathoth and the citizens of Jerusalem: they hence suppose that Jeremiah is encouraged, lest he should succumb under the temptations which awaited him; as though it was said, "Thy citizens or thy people are like footmen; thou seest now how much they have wearied thee, for thou canst not bear their insolence: what then will become of thee, when thou comest to Jerusalem? for as there is more power there, so there is more arrogance; thou wilt have to contend with the king and his court, with the priests and with the people, who are blinded by their own splendor: horsemen will be there, and thou wilt have all equestrian contest. Thou mayest hence see how thou art to prepare thyself; for these things are only the beginnings, and yet thou complainest of them." But when I maturely weigh all things, I come to another opinion, which both Jerome snd Jonathan [58] have suggested, and yet obscurely, and so confusedly that the meaning cannot be correctly understood, and especially for this reason, because they did not state the exposition which we have hitherto given; hence the meaning of what they have said does not seem suitable. But the Prophet, I doubt not, here reproves the people and condemns their presumption, because they thought themselves furnished with so many defences that they despised the judgment of God. I regard then this verse as spoken in the person of God, for hitherto Jeremiah has been the accuser, and arraigned the whole people as guilty before God, and was also the herald of his judgment. Now that what he says might have more weight, God himself comes forth and says, Thou hast hitherto run with footmen, and thou hast been wearied, how will it be when thou comest to an equestrian contest? he intimates by these words that a much greater outrage was at hand than what the Jews had already experienced. Their country had been oppressed, their city had been exposed to extreme peril, there had been as it were a pedestrian conflict; but God now intimates that a heavier storm was nigh at hand, for horsemen would assail them, because the Chaldeans and the Assyrians were to come with much greater violence to lay waste the whole country and to destroy the city itself. This then is not addressed to the Prophet, but to the people; as though it was said, that the Jews had but a slight contest with the Assyrians, and yet were conquered and oppressed by many calamities; but that they would have now to fight more seriously, as a greater violence was impending over them: how then, he says, canst thou contend with horsemen? [59] He then adds, In the land of peace thou trustest, and how wilt thou do in the rising of Jordan? The land of peace is commonly taken for the town of Anathoth, where the Prophet ought to have enjoyed a quiet life, as he lived there among his relations and friends. The rising of Jordan is also taken as signifying violent waves; but this has nothing to do with the subject. Were I to approve of this view, I would rather take the rising of Jordan as meaning its fountain, for we know that Jordan rose from Mount Lebanon, north of Jerusalem: so then would I interpret the words, and the explanation would be plausible. But as I feel assured that the words are not addressed to the Prophet, but to the people, I doubt not but that the land of peace is the land open to plunder, that is, not protected. As that is called the land of war, which is surrounded by alefences, and fortified by towers, moats, and ramparts; so that is called the land of peace, which is not capable of repelling enemies. The Prophet derided the Jews, because they swelled with so much arrogance, though they possessed no fortresses: "Ye are," he says, "in the land of peace, having no means to carry on war, and possessing no forces to resist your enemies: as then ye swell with so much pride in your penury and want, what would become of you, were you in the rising of Jordan? that is, were your cities on the banks of Jordan, where it widely spreads, so as to prevent any access?" Rising here means height or largeness: for g'vn gaun, signifies pride, and metaphorically it means the highest or chief glory. "What wouldest thou do," he says, "in the largeness of Jordan? that is, were that river a defense to you against enemies? for there is nothing that can hinder your enemies from coming to your gates, from breaking down your walls by warlike instruments; and ye glory: how great is your madness, for ye do not consider how weak you are?" We hence see that in the whole of this verse the foolish boastings of the people are beaten down; for they were proud without a cause, as they were destitute of all defences and auxiliaries. This then is what I consider to be the real meaning. [60] It afterwards follows -- Footnotes: [58] The author of the Targum -- the Chaldee Paraphrase. -- Ed. [59] Most commentators agree in the previous exposition, -- that a comparison is made between the persecution which Jeremiah experienced from his countrymen at Anathoth, and the persecution he was to expect at Jerusalem. So thought the Jewish commentators, Grotius, Venema, Gataker, Henry, Scott, Adam Clarke, and Blayney. It must however, be added, that Jerome and Horsley were of the same opinion with Calvin: but the most obvious and natural meaning seems to be the former. The rendering of Blayney is as follows, -- If thou hast run with footmen, and they have wearied thee, Then how wilt thou chafe thyself with horses? More literally, -- If with footmen thou hast run, and they have tired thee, Then how wilt thou heat thyself with horses? "Horses" may indeed be rendered horsemen, as "feet" in the previous line is rendered footmen. As to the verb "heat thyself," the versions and the Targum differ, but the word in Hebrew is plain enough; it is chrh to heat, to burn, or to be warm or hot, in Hithpael. To "contend" has been taken from the Vulgate. -- Ed.. [60] As in the previous clause, so in this, most interpreters are opposed to Calvin. The contrast here is between a quiet state and great troubles. If Jeremiah complained, when among his connections at Anathoth, what could he do when troubles, like the swelling of Jordan, overflowed the land? And this view is confirmed by the verse which follows, -- Blayney, following the Vulgate, renders the passage thus, -- And though in the land of peace thou mayest have confidence, Yet how wilt thou do in the swelling of Jordan? But rather as follows, -- And in the land of peace thou art secure; But how wilt thou do in the swelling of Jordan? That is, "Thou complainest though living secure in a land which enjoys peace and is not harassed with war: what then wilt thou do when the troubles of war shall come over the land like the overflowings of Jordan?" or, according to some, "Thou complainest though living in retirement among thine own people, where thou didst expect rest and peace, what wilt thou do when exposed to the violent persecutions of the great and powerful?" the swelling of Jordan being considered a proverbial expression, designating great and overwhelming troubles. -- Ed.

Jeremiah 12:6 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. 6. Certe etiam fratres tui et domus patris tui, etiam ipsi perfide agunt in te, etiam ipsi clamant post te plena voce (vel, turmatim, 'lm enim varie exponitur;) ne confides ipsis, etiam si loquantur ad te (hoc est, tecum) bona (id est, amice tecum loquantur.) Here God addresses his Prophet, in order to confirm the whole of what we have observed. Jeremiah's object was, as we have said, to set forth the judgment of God: he therefore undertook the part of art accuser, and shewed how intolerable was the impiety of the whole people. He afterwards shewed that he was a conqueror in the cause. And now God himself speaks: he first indeed reproves the people and condemns their insane presumption; and then he addresses the Prophet himself, as though he had said, "Thou hast faithfully pleaded my cause, and as thine own people are all perfidious, there is no reason for thee to doubt but that I will be thy defender." The Prophet no doubt was commanded to preach and to write in God's name; and yet he had regard to the people, who would have hardened themselves against his preaching, had he not more fully set forth the dreadful judgment of God. Hence he says, Surely even thy brethren and the house of thy father, etc.: it is an amplification, when he says, that not only the citizens of Jerusalem and the whole people had conspired against the Prophet, but also his own relations and friends; Even thy brethren, he says, and the house of thy father, even these, etc. We see how emphatically God speaks; and there is an implied comparison between the citizens of Anathoth and the rest of the Jews, for they dealt not with a brother and one of themselves with any more courtesy than those not related to him. He repeats for the third time, Even these have cried after thee; that is, "They have so inimically persecuted thee, that even when thou hast yielded to their fury they were not pacified." For to cry after one is all evidence of settled hatred; for when an enemy stands his ground and offers resistance, it is no wonder that we assail him; but when he turns his back and allows that he is conquered, and declines fighting, it seems that we are burning with a furious hatred, when we follow him and draw him to figlit against his will, even when he of his own accord avoids a contest. It was to set forth this blind fury that God said that they cried after Jeremiah. [61] He adds the word ml', mela, which some render "with a full voice;" others, "in a troop," or, "in a mass." Either sense may be admitted; I will not therefore dwell on the point; for it makes but little difference whether we say that they followed the Prophet with loud clamor, or that they in a troop conspired against him. He afterwards subjoins, Even though they speak to thee good things, that is, though they pretend to be friends and profess peace, yet trust them not God intimates by these words, that though the citizens of Anathoth did not openly rage against Jeremiah, they were yet full of perfidy: in short, he means that they were either wolves or foxes, for they fought against the Prophet, now by fraud, then openly. We hence see that God here condemns the people, and shews his approbation of what had been previously said by Jeremiah. He afterwards subjoins -- Footnotes: [61] It is necessary to understand 'chry here as meaning "behind," that is, "behind his back," as we commonly say; for his friends and relations acted perfidiously, they cried against him in his absence, while they spoke friendly to himself. The verse is as follows, -- For even thy brethren and thy father's house, Even they have dissembled with thee; Yea, they have cried behind thee vehemently Believe them not when they speak to thee kind things. "Vehemently," or more literally, "fully;" ml' is used here adverbially. The versions, except the Vulgate, which renders it, "with a full voice," have not given its meaning, nor the Targum. The "multitude" of our version is evidently wrong, distantly derived from the Septuagint. -- Ed.

Jeremiah 12:7 7. I have forsaken mine house, I have left mine heritage; I have given the dearly beloved of my soul into the hand of her enemies. 7. Reliqui domurn meam, deserui haereditatem meam, posui dilectionem (aut, desiderium) animae meae in manum inimicorum ejus. He confirms what I have already stated; he testifies that the people were either openly furious or acting perfidiously and deceitfully; nor has it been the object hitherto merely to say that wrong had been done to the Prophet, but regard has been had to what he taught. He now adds, Forsaken have I my house and left my heritage God here declares that it was all over with the people. They were inebriated with vain confidence, relying on the covenant which God had made. with their fathers, and thought that God was bound to them. Thus they wished to treat God with contempt according to their own humor, and at the same time to allow themselves every kind of licentiousness. The Prophet makes here many concessions, as though he had said, "Ye are the house of God; ye are his heritage, ye are his beloved, ye are his portion and his richest portion; but all this will not prevent him to become your Judge, and at length to treat you with rigorous justice, and to vindicate himself." We now perceive the meaning of the Prophet. But as I have before said, the words have more weight having been spoken by God, than if Jeremiah himself had said them. God then, as though sitting for judgment, declares thus to the Jews, Forsaken have I my house The Temple was indeed commended in high terms; but the whole country also was on account of the Temple regarded as the habitation of God; for Judah was overshadowed by the Temple, and was secure and safe under its shadow. This word then is to be extended to the whole land and people, when God says, "Forsaken have I nay house;" that is, "Though I have hitherto chosen for myself an habitation among the Jews, yet I now leave them." He then adds, Left have I my heritage (The verbs zv oseb, and nts nuthesh, have nearly the same meaning; the one is to forsake, and the other is to leave) This distinction was a great honor to the Jews; and hence, how much soever they kindled God's wrath against themselves, they yet, thought that they were safe as it were by privilege, inasmuch as they were the heritage of God. The Prophet. concedes to them this distinction, but shews how vain it was, for God had departed from them. He then says, Given have I the desire or the love of my soul, [62] etc. The word ydydvt, ididut, may be rendered love; but in Latin we may render it darling, (delitias:) the darling then of my soul have I put in the land of her enemies; for the pronoun is in the feminine gender. We hence see what is the subject here; for God intended to deprive the Jews of their vain confidence, and thus to humble and subdue them, so that they might know that no empty and vain titles would be of any help to them. These titles or distinctions he indeed concedes to them, but not without some degree of irony; for he at the same time shews that all this in which they gloried would avail them nothing when God executed on them his vengeance. But further, this passage contains an implied reproof to the Jews for their ingratitude, inasmuch as they were not retained in their obedience to God by benefits so remarkable; for how great was the honor of being called the heritage and the house of God, and even the beloved of his soul? They had deserved no such honor. As then God had manifested towards them such incomparable love, as he had rendered himself more than a father to them, was it not a wickedness in every way inexcusable, not to respond to so great a love, and that gratuitous, and also to so great a liberality? for what more could God have done than to call thenl the darling of his soul? We hence see that the sin of the people is greatly amplified by these distinctions, on account of which they yet fostered their pride; as though he had said, "These words indeed are ready on your tongues, -- that ye are God's heritage, and sanctuary, and his love; but ye are for this very reason the more abominable, because ye respond not to God's love and bountiful dealings: He has favored you with incredible love, he has raised you to very great honor, and yet ye despise him and perversely resist his teaching, nor can ye bear him to govern you." We now then see what instruction may be gathered from these words. It follows -- Footnotes: [62] "My beloved soul" is the version of the Septuagint, Vulgate, and Arabic, but very improperly; the Syriac is "the beloved of my soul." The three first versions betoken an ignorance of the construction of the Hebrew language. To express their idea, "beloved" must have followed "soul," and not preceded it. Besides, the word for "beloved" is in the plural number, but used as delitice in Latin, to express great affection; and it ought to be rendered, the very dear, or the very beloved, of my soul. -- Ed.

Jeremiah 12:8 8. Mine heritage is unto me as a lion in the forest; it crieth out against me: therefore have I hated it. 8. Fuit mihi haereditas mea quasi leo in sylva; edidit contra me vocem suam; propterea odio ipsam habui. God now shews the reason why he resolved to cast away the people; for it might appear at the first view very inconsistent, that God's covenant, which he had made with Abraham and his seed, should become void. Hence he shews here that he was not too rigid in heavily punishing the Jews, and that he could not be accused of levity or inconstancy in rejecting or repudiating them. Mine heritage, he says, has become like a lion in the forest; that is, they have not only acted insolently towards me, but they have even dared furiously to attack me, like a lion who roars against men in the forest. God then here complains of their contempt, and then he declares how furious was their impiety: for the Jews, as though seized by the rage of a wild beast, dared to make a violent attack on him. And the words, as they are connected, render the sin the more atrocious, My heritage, he says, has become to me as a lion in the forest: one's heritage and patrimony, we know, is his delight; and then, they who possess small tenements live much more quietly than those who occupy large ones. God now shews that he was in his own heritage as though he was in a vast and wild forest, and also, that the fields which ought to have been his delight, and also his vineyards and meadows, were become places of the greatest horror, as though a lion were roaring and raging against unhappy men. He says further, that it had sent forth its voice By these words he accuses the people of extreme wantonness; and such is to be found in the world at this day; for how audaciously do the Papists vomit forth their blasphemies against God? The unprincipled and the dregs of society hesitate not with a full mouth to be insolent towards God; and courtiers also and epicures, and those who admire themselves for their splendor and wealth, with what haughtiness do they rise up against; him; and how disdainfully do they reject every truth that is set before them! We therefore in this miserable age experience the very same thing which the Prophet deplores in the men of his own time, -- that they raised their voices against God himself. He therefore comes to this conclusion, -- that he hated his own heritage. "Since then," he says, "the Jews are become to me as lions in a forest, since they have rendered themselves a horror instead of a delight to me, what am I to do with them? Can I treat them as my patrimony and heritage? But they have put me to flight by their treachery, yea, by their diabolical fury. It is therefore nothing strange that I hate them, though they have been my heritage." Thus the Prophet shews, that it availed the Jews nothing that they had been of old adopted, since they had repudiated themselves and had become alienated from God their Father. Let us also hence learn, that whatever honor hypocrites at this day possess in the Church, they yet boast in vain; for though they may for a time be counted as the heritage of God, they are at the same time hated by God, inasmuch as they are within full of wickedness and of perverseness towards him; and then, when urged and pressed, they hesitate not to vomit forth their insolence. It follows: --

Jeremiah 12:9 9. Mine heritage is unto me as a speckled bird, the birds round about are against her; come ye, assemble all the beasts of the field, come to devour. 9. An avis picta (vel, tineta, aut, colorata) hrereditas mea mihi? an avis in circuitu super earn? Venite, colligite vos (alii transitive acdipiunt, congregate omnes bestias, sed subaudiendum est, congregate vos) omnes bestiae agri (hoc est, onmes bestiae agrestes) venite ad devorandum ipsam. The beginning of this verse is variously explained, Some think that a kind of bird is here meant, which has various colors, one variegated, which excites all other birds against itself; but this is without meaning. Others are of the opinion, and the greater part too, that birds tinged with blood were against his heritage. They hence thus explain the words, "Is a bird, tinged," that is; with blood, "my heritage," that is, about my heritage; "is there a bird around it? They consider both clauses to be of the same meaning; and hence they think that the same thing is repeated in different words, that birds were flying against the Jews, like those which are drawn by the smell of carcases, and which come in great numbers, that each may have a part; and then, wild beasts follow them. But I approve of neither of these explanations; nor indeed have they even the appearance of being correct. I therefore think that the people are now compared to foreign birds, as they were before to lions; as though he had said, -- "I had chosen this people for myself, that they might be my friends, as birds which are wont to be gathered into their own cages, as sheep into their own folds, and as oxen, and other animals which are tamed, keep within their own enclosures. So when I gathered this people, I thought that they would be to me like domesticated sheep; but now they are like speckled birds; that is, like wild birds, or birds of the wood." For I have no doubt but that by a speckled or colored bird is to be understood a strange bird, which by its novel appearance excites the attention of men. Is then a variegated bird, or a bird of the wood, become mine heritage? Questions, we know, were often used by the Hebrews; and the Prophet here simply affirms the fact; and as God had said before, that his heritage was become like a lion in the forest, so he adds now, that his heritage was like a speckled bird. A question has much more power and force than a simple declaration; for God assumes here the character of one in astonishment, -- "What does this mean, that my heritage should become to me like some bird from the wood, or a foreign bird?" He then adds, All birds then shall be around and all beasts of the field [63] We now see how fitly the words of the Prophet run; God had complained that his heritage was like a lion in the forest, and also like a wild and foreign bird; and now he says, Then all birds wiIl fly to the prey and all the beasts of the field; as though he had said, -- "Since they have dared to act thus wantonly, and have dared to assail my servants like wild beasts, and have also become wild birds which cannot be tamed, I will shew what they will gain by their ferocity; for I will now send for all the birds of the air, and the wild beasts of the wood:, that they may fly together quickly, and that they may come together to the prey." That we must thus understand the Prophet's meaning, we learn from the very words; for God not only says, "A speckled bird has mine heritage become," but he adds, to me, as he had before said, that his heritage had become to him as a lion, so he says now, Is not mine heritage become to me? etc This pronoun then ought to be carefully noticed; for we hence learn, as I have said already, that the intractable disposition of the people is here condemned, for they could by no means be tamed. But the latter clause ought also to be especially observed; for it imports as much as though God had said, "As then your wickedness is such that ye are to me lions and wild birds, take your course; but I will yet check this your barbarous and untameable ferocity; for I have under my command all the birds of the air and all the wild beasts of the field; let them then come together to this one bird, and to this one beast. Ye are but one bird; ye are indeed terrible at the first view, for ye are worse than all the hawks; but ye are only one bird, and around you shall come all birds, which shall make war on you. Ye are as one lion in a forest, or one boar, or one wolf; but all the savage beasts of the wood shall come together against you, and shall come together to devour you." This place deserves special notice; for we hence learn how foolishly men deceive themselves when they oppose God and perversely shake off his yoke, and suffer not, themselves to be corrected by his word; they are lions, they are savage birds; but the Lord can easily destroy them, for all birds and all wild beasts are ready to obey him; and hence it follows: -- Footnotes: [63] The most literal rendering of the verse is as follows, -- 9. Is not my heritage to me a stripped bird of prey? Is there not a bird of prey around against it? Come, assemble, every beast of the field; Hasten ye to devour. The versions and the Targum all differ, and are wholly unsatisfactory. Some, as Venema, agreeably with our version, retain not the questionary form in the two first lines, and render them thus, -- A stripped bird of prey is my heritage to me; A bird of prey is around against it. The meaning is the same; but the h before "bird of prey," or rapacious bird, seems to favor the interrogation. The tsvv, stripped or speckled, is a participle, and not the name of a ravenous bird," as Blayney thinks, is evident from its location, for it follows the word yt, a rapacious bird: it would have otherwise preceded it. The Vulgate renders it "discolored -- diversely colored," and the Syriac is the same. -- Ed

Jeremiah 12:10 10. Many pastors have destroyed my vineyard, they have trodden my portion under foot, they have made my pleasant portion a desolate wilderness. 10. Pastores nmlti perdiderunt vitem mean.a, calcarunt (aut, vastarunt, utrunque enim significat vssv, sed hic verbum quadratum, perdiderunt ergo) portionem mearn, dederunt portionem desiderii mei in desertum vastitatis. He explains by another comparison what we have just observed; he calls those pastors or shepherds whom he had before compared to wild beasts; for by saying, "Come ye, all the wild beasts of the wood," he doubtless meant the same as those of whom he now speaks; and yet he calls them pastors. But he touched the Jews to the quick, for they could not bear him to discharge the office of a pastor towards them. God ought to have been the pastor of his chosen people; but they were wild beasts. "Forsaken them have I," he says, "for they were wholly unworthy. What now then? Other pastors shall come, but those of a very different character, being fiercer and more cruel than wolves or any savage wild beasts." Though then the Prophet blends various comparisons, we yet see that he handles the same subject; we also see why he thus changes his expressions, for there is a meaning in every word he uses. It is indeed certain that those also are called pastors who would come as leaders or chiefs from Assyria and Chaldea; but there is no doubt here an implied antithesis, such as I have referred to, as though he had said, "I have hitherto been a shepherd to you, and was wining to continue to be so perpetually; but as ye can no longer bear me, other shepherds shall come, who will treat you according to their own will and disposition." PRAYER Grant, Almighty God, that as thou hast not only been pleased to offer thyself to be our Shepherd, but hast also set over us thine only -- begotten Son, that he might gather us into his own fold, and as he sweetly invites us daily by his voice to continue collected under his power and government, -- O grant that we may suffer ourselves to be governed by him, and never be like wild and untameable beasts, but so obey his voice, that wherever he may call us we may be ready to follow, and thus proceed through the whole course of our life, until we shall at length reach the goal which is set before us, and be thence led to the fruition of that eternal inheritance and glory which thine only -- begotten Son has obtained for us by his own blood. -- Amen.

Jeremiah 12:11 11. They have made it desolate, and being desolate it mourneth unto me; the whole land is made desolate, because no man layeth it to heart. 11. Posuit vastitatem, luxit super me (vel, ad me) vastata (vel, vastatio, quidam adjective accipiunt, quidam volunt esse nomen substantivum, sed proprie smmh secundum grammaticam est vastatio, sed appositive loco participii capitur, quemadmodum continuo post subjicit,) vastata est omnis terra; quia (vel, tametsi) nemo posuit super cor (hoc est, nemo animum adjecit, quemadmodum alibi vidimus.) There is a change of number in the verb sm shem; but there is no obscurity: for the Prophet means, that the Jews would be exposed to the outrage of all, so that every one would plunder and lay waste the land. He does not then speak only of all their enemies or of the whole army; but he also declares that every one would be their master, so as to vex, scatter, devour, and wholly to destroy them at his pleasure: in short, he sets forth the atrocity of their punishment, -- that the whole land would not only be spoiled by the united army, but also by every individual in it. [64] He then adds that the land was in mourning before him. The Prophet seems to me to touch here the torpor of his own nation, because there was no one who had any regard for God; nay, they laughed at the judgments which were nigh at hand, and of which he had often spoken. Hence God says, that they would at length come to him when calamities oppressed them and caused them to mourn. "As then in peaceable times," he says, "they are unwining to come to me, but are so refractory and untameable, that I can effect nothing by so many warnings, they shall come," he says, "but in another state of mind, even in extreme mourning." He afterwards adds, No one lays on the heart What this means we have elsewhere explained. But the particle ky, ki, which is properly a causative, may be here rendered as an adversative. If we take it in its first and most proper sense, then a reason is here given why the Jews would be brought to a most grievous mourning, even because they had despised all the prophets, and wholly disregarded as a fable what they had so often heard from God's mouth: and this is the view taken by most interpreters. But it may be also taken as an adversative, as in many other places, -- "Though no one lays on the heart;" and thus it will be a complaint as to their perverse stupor, inasmuch as, when smitten by God's hand, they did not perceive that they were punished for their sins, not that they were wholly insensible as to their evils. But what avails it to cry and to howl, as God's Spirit speaks elsewhere, except, the hand of the smiter be perceived? The Jews then ought, had a spark of wisdom been in them, to have considered their sins, to have prayed for forgiveness, and to have repented, and also to have embraced the favor promised to them. But when they perversely added sins to sins, God justly expostulated with them, because they did not attend to the signs of his wrath, by which they ought not only to have been taught, but also subdued. It follows -- Footnotes: [64] The Septuagint and Arabic render the verb as passive in the singular number, "It has been set a desolation." We may take smh as a passive participle, the v being omitted, with h, it, affixed. Then the verse would run thus, -- 11. Set it is an utter desolation; It has mourned before me (or, to me) being utterly desolate: Desolate has been the whole land, Though no man lays it to heart. "Utter desolation" is the meaning, for it is a reduplicate noun. Both the Vulgate and the Targum connect "being utterly desolate" with the next line, though not rightly: but both, as well as the Syriac, render the first verb, as though it were smvh "They have set it." Venema and Houbigant render ly, in the second line, a preposition, and render the line thus, -- It has mourned on account of desolation. -- Ed.

Jeremiah 12:12 12. 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: no flesh shall have peace. 12. Super omnes oras (vel, quomodo alii vertunt, super omnia loca excelsa, sphym, uno verbo dicere licebit, prominentias; accipitur etiam pro rupibus; sed loquitur de finibus extremis; ergo super fines extremos) in desertum venerunt perditores; quid gladius Jehovae voravit a fine terrae usque ad finem terrae; non est pax universae carni. Jeremiah here proceeds farther -- that no corner of the land would be exempt from the attacks of enemies. Desert is not put here for solitude not inhabited, but for high places; and as such places fbr the most part are fit for pastures, there is no doubt but that he means here secluded places. It is, however, sufficient for our present purpose to consider, that the desert; here is put in opposition to the level parts of the country. When, therefore, the enemies had rambled through the plains, the Prophet says, that no recesses, however hidden, would be safe; for there also the violence of the enemies would penetrate. And this is what he states more clearly at the end of the verse when he says that there would be no peace to any flesh: for he intimates, no doubt, that all, from the least to the greatest, would be rendered miserablei as God's vengeance would reach every one without exception; and he says this, because those who sought hiding -- places might have hoped to escape, thinking that the enemy would be satisfied with a limited victory; but the Prophet declares, that God's wrath would so burn as to consume all, and to leave no part of the land without involving in ruin the rich and the poor, the country people and the citizens. After having then threatened the plains, which were more open and accessible, he now adds, that neither the mountains nor the hins would escape the outrage of their enemies; and at the same time he reminds them that God would be the author of all their calamities; for had he only spoken of the Chaldeans, the Jews would not have thought that they were given up to punishment by God on account of their sins: it would have therefore been without any good effect had they thought that they had a contest only with the Chaldeans. Hence he calls their attention to God's judgment, and shews, that though ambition, avarice, and cruelty instigated and influenced their enemies, they were yet conducted by a divine power, because the Jews had for a long time provoked against themselves the vengeance of God. He, in short, intimates that the Chaldeans would fight for God and do his work, as he would be the chief commander in the war; and this he intimates lest the Jews should think that such great calamities happened to them by chance: hence he says, The sword of Jehovah hath devoured, etc. He indeed speaks of future things; but he uses the past tense, which is commonly done by the prophets. [65] It now follows -- Footnotes: [65] The versions and the Targum render the first verb in the past tense, but the second, incorrectly, in the future. The verse is as follows, -- 12. On all heights in the wilderness have wasters come, For the sword has for Jehovah devoured; From one end of the land to the other end of the land No peace has been to any flesh. The third line reads better with the last. No doubt, the past, as Calvin says, is used for the future. The same is the case in the next verse. -- Ed.

Jeremiah 12:13 13. 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. 13. Seminarunt triticum et spinas messuerunt; haereditatem adepti sunt (vel, fatigati sunt) nec profecerunt; et confusi sunt a proventibus vestris, a furore (vel, excandescentia, potius) irae Jehovae. Most interpreters understand this of the prophets, that they had been disappointed, after having faithfully cultivated the field of God and sown good seed, that thorns only had sprung up, and briars only had grown: but this is a strained exposition. The Prophet, I doubt not, sets forth the curse of God, which the people were soon to experience. I indeed readily admit, that when he speaks of sowing and reaping, the expression is metaphorical; but I have no doubt but that the Jews are said to sow in seeking aids here and there, in strengthening themselves by confederacies, and in devising means to repel dangers. Hence he says, by way of concession, that they had sown wheat; for they had recourse to false counsels: but he speaks according to what they themselves thought; for they imagined that they were safe when they found that the Egyptians were ready to help them; and when they procured assistance from various quarters, they considered that they were acting wisely, and. thus they flattered themselves with a prosperous issue. The Prophet now laughs to scorn this vain confidence: but yet in words he allows that they were going on successfully: as a husbandman, while sowing, expects that he will have a good harvest, so also the Jews thought that they would have good fruit after having thus sown. But the Prophet says that they would be disappointed; for instead of wheat briars and thorns would grow, so that the issue would not answer their expectations. Thus the words of the Prophet would well harmonize: but to explain the passage of the prophets would by no means be suitable, as it will hereafter appear more clearly. He then says that they had sown wheat (he uses the plural number) and reaped thorns He intimates that they hoped for a good harvest, for they sowed wheat, as they thought; that is, they wisely, or rather astutely, provided for themselves, as they left undone nothing that was necessary for their safety; but they reaped, or shall reap thorns; for he speaks of what was future. He means that God would frustrate their expectation; for their sowing, from which they promised themselves so much, would prove fruitless. He then adds, that they had obtained an inheritance, or had endured grief, but were not enriched Some render the first clause a little more harshly, that "they were riJeremiah" But I readily excuse its harshness, if it suits the place: then the meaning would be, -- that they tormented themselves with continual labors, and thus became rich; for we know that they who are extremely anxious about anything wear out themselves, and become in a manner their own executioners; and this would not be unsuitable to this place. However, a different view may be taken, -- that the Prophet uses the expression, that they had obtained an heritage, not in its ordinary sense, as signifying, not that God gave them the land of Canaan as their hereditary possession, or that they had accumulated wealth, but that they had thus increased in their own esteem, because they had the Egyptians as their friends, and looked for help to the neighboring nations, and because they thought that they could by various stratagems prevent the Chaldeans from coming nigh them. Their heritage then was, that they were able to collect from various quarters such assistance as would render them safe, and repel all dangers. God then allows that they had obtained an heritage; but what then, he says? All this will not avail them, nor shall they be thereby enriched. He, in short, intimates that they would be thus deceived by trusting in helps so laboriously and sedulously acquired; for the aids in which they proudly trusted would vanish away, as well as all their counsels and designs; in a word, the vain attempts by which they thought to secure everything for themselves are laughed to scorn. He adds, for the same purpose, that they were confounded on account of their produce They who understand this of the prophets read thus, "they were ashamed," that is, "of their own labors;" but this is wholly foreign to the subject. He then continues in the same strain, -- that the Jews were ashamed when they found the issue contrary to what they expected. He mentions "produce:" the noun conms from v' ba, which means to come or to enter; it has also other meanings. But the Hebrews call it produce, because it comes every year. He says then, that they were ashamed of their produce, because they received no fruit such as they expected. Thus Jeremiah carries on the same metaphor: they had sown, but thorns were found instead of wheat; they also obtained for themselves an heritage, or they wearied themselves with labor, but it was useless: they further promised to themselves a great and rich produce, but it came to nothing. We now then understand the meaning of the words. But we must at the same time consider what the Prophet had in view. Doubtless he intended to shake off from the Jews that arrogance by which they blinded themselves, as though he had said, -- "I see that I effect but little; for the Egyptians, who are to come to your aid, are as yet strong; ye think that they are prepared to oppose the Assyrians and Chaldeans, and ye have also other confederacies As then ye are thus well fortified, ye consider yourselves to be cut of the reach of danger; but the Lord will make you ashamed of this your presumption, for all your produce or provision will come to nothing." The produce, we know, was the successful issue with which they flattered themselves, so that they thought that nothing would do them harm. This then is the meaning of the Prophet. [66] He adds, Through the burning of the wrath of Jehovah They could not have been otherwise awakened, except they were made to think that God was angry with them. The Prophet then says, though the whole world might laugh him to scorn, that nothing would avail them, inasmuch as God fought against them. We must at the same time notice the change of person, They have been ashamed of your produce Some have on this account applied the verb, vsv, beshu, "they have been ashamed," to the prophets; but it is an anomaly often found, and it is in this place very emphatical. Had he said, in the third person, "They were ashamed of their fruits," it would have been less calculated to rouse their minds; but having previously spoken in disdain of the Jews, as he knew them to be deaf, he now, as he proceeds, turns his discourse to them, and says that they were ashamed; yes, he says, "Ye were ashamed of your fruits." It is therefore a kind of modification; but it is only used that the Prophet might more sharply touch their feelings; for they had need of this kind of speaking, as a plain discourse would have produced no effect. It follows -- Footnotes: [66] The Septuagint, the Syriac, and the Arabic, render all the verbs in the second person plural, and in the present tense, "Ye sow," etc.; but the Vulgate and Targum retain the Hebrew third person and the past tense, except in the third line, "Ye (not they) are ashamed," etc., which seems to be the correct reading, though not found in any MS., for it is what "your fruits," or produce, require. The meaning of being "wearied," or sick with labor, is given only by the Syriac to the verb nchlv; all the other versions, as well as the Targum, give it the idea of "inheriting," or possessing as an heritage. So Blayney renders it, "They have possessed," etc. The verse then is as follows, -- 13. They have sown wheats, but thorns have they reaped; They have got an heritage, but have not succeeded: Yea, ashamed have you been of your produce, Through the burnlung of the wrath of Jehovah. A conversive vau before "succeeded" is supplied by many MSS., and by the Vulgate and Syriac. The way in which Calvin accounts for the change of person in the third line is ingenious; but an instance of what he says can hardly be found in one and the same clause. All the versions and the Targum regard the verb as vtvsv, the tau only being supplied. Venema takes the verb to be an imperative in the second person plural, and gives this version, -- Therefore be ye ashamed of your fruits, By reason of the heat of the wrath of Jehovah. But what the early versions warrant is more consistent with the context, and gives a better meaning. -- Ed.

Jehovah's reply to Jeremiah's complaint. horses--that is, horsemen: the argument a fortiori. A proverbial phrase. The injuries done thee by the men of Anathoth ("the footmen") are small compared with those which the men of Jerusalem ("the horsemen") are about to inflict on thee. If the former weary thee out, how wilt thou contend with the king, the court, and the priests at Jerusalem? wherein thou trustedst, they wearied thee--English Version thus fills up the sentence with the italicized words, to answer to the parallel clause in the first sentence of the verse. The parallelism is, however, sufficiently retained with a less ellipsis: "If (it is only) in a land of peace thou art confident" [MAURER]. swelling of Jordan--In harvest-time and earlier (April and May) it overflows its banks (Jos 3:15), and fills the valley called the Ghor. Or, "the pride of Jordan," namely, its wooded banks abounding in lions and other wild beasts (Jer 49:19; Jer 50:44; Zac 11:3; compare Kg2 6:2). MAUNDRELL says that between the Sea of Tiberias and Lake Merom the banks are so wooded that the traveller cannot see the river at all without first passing through the woods. If in the campaign country (alone) thou art secure, how wilt thou do when thou fallest into the wooded haunts of wild beasts?

even thy brethren--as in Christ's case (Psa 69:8; Joh 1:11; Joh 7:5; compare Jer 9:4; Jer 11:19, Jer 11:21; Mat 10:36). Godly faithfulness is sure to provoke the ungodly, even of one's own family. called a multitude after thee-- (Isa 31:4). JEROME translates, "cry after thee with a loud (literally, 'full') voice." believe . . . not . . . though . . . speak fair-- (Pro 26:25).

I have forsaken--Jehovah will forsake His temple and the people peculiarly His. The mention of God's close tie to them, as heretofore His, aggravates their ingratitude, and shows that their past spiritual privileges will not prevent God from punishing them. beloved of my soul--image from a wife (Jer 11:15; Isa 54:5).

is unto me--is become unto Me: behaves towards Me as a lion which roars against a man, so that he withdraws from the place where he hears it: so I withdrew from My people, once beloved, but now an object of abhorrence because of their rebellious cries against Me.

speckled bird--Many translate, "a ravenous beast, the hyena"; the corresponding Arabic word means hyena; so the Septuagint. But the Hebrew always elsewhere means "a bird of prey." The Hebrew for "speckled" is from a root "to color"; answering to the Jewish blending together with paganism the altogether diverse Mosaic ritual. The neighboring nations, birds of prey like herself (for she had sinfully assimilated herself to them), were ready to pounce upon her. assemble . . . beasts of . . . field--The Chaldeans are told to gather the surrounding heathen peoples as allies against Judah (Isa 56:9; Eze 34:5).

pastors--the Babylonian leaders (compare Jer 12:12; Jer 6:3). my vineyard-- (Isa 5:1, Isa 5:5). trodden my portion-- (Isa 63:18).

mourneth unto me--that is, before Me. EICHORN translates, "by reason of Me," because I have given it to desolation (Jer 12:7). because no man layeth it to heart--because none by repentance and prayer seek to deprecate God's wrath. Or, "yet none lays it to heart"; as in Jer 5:3 [CALVIN].

high places--Before, He had threatened the plains; now, the hills. wilderness--not an uninhabited desert, but high lands of pasturage, lying between Judea and Chaldea (Jer 4:11).

Description in detail of the devastation of the land (Mic 6:15). they shall be ashamed of your--The change of persons, in passing from indirect to direct address, is frequent in the prophets. Equivalent to, "Ye shall be put to the shame of disappointment at the smallness of your produce."

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

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

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

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

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

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

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

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

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

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

Jeremiah 12:14 14. Thus saith the LORD against all mine evil neighbours, that touch the inheritance which I have caused my people Israel to inherit; Behold, I will pluck them out of their land, and pluck out the house of Judah from among them. 14. Sic dicit Jehova, Super omnes vicinos meos malos qui tangunt haereditatem meam, quam haereditare obtinui, populum meum Israel; ecce ego evellam ipsos e terra ipsorum, et demum Jehudah evellam e medio ipsorum. The Prophet now begins to mitigate what might have beyond measure exasperated the minds of the people; and this he did, not so much for the sake of the people in general, as for the sake of the elect, a few of whom still remained. We have indeed seen that it was all over with the body of the people; for it had been said to Jeremiah, "Pray not for them, for I will not hear them," (Jeremiah 11:14) The Prophet then knew the immutable purpose of God as to the mass of the people. Nor did he intend here to soften what might have appeared grievous in what he had taught. But as we have said elsewhere, and indeed often repeated, the prophets used reproofs only as to the whole community, and then spoke as it were apart to the elect; for there ever was a remnant among that people, inasmuch as God never suffered his covenant to be made void. As then the Church was still existing, the Prophet had regard to the hidden seed, and therefore blended consolation with those grievous and dreadful predictions which we have noticed. This is the reason why he now says that God would be the avenger of that cruelty which their neighbors had exercised towards the Jews. For this temptation might have greatly disturbed the minds of the godly, -- "What means this, that God rages so violently against us, while he spares the heathens? Have the Moabites, or the Ammonites, or the Idumeans, deserved nothing? Why then does God bear with them, while he deals so severely with us?" The Prophet then meets this objection, and says, that punishment was nigh those nations, and such as they deserved, and that for the sake of the chosen people. If indeed he had only said that the Moabites and the Idumeans, and the rest, would be summoned before God's tribunal, that they in their turn might be punished, it would have given no relief to the miserable Jews; for it would have been a very empty consolation to have only so many associates in their misery: but the Prophet also adds, that God would be thus propitious to his elect; for it was a sign of his paternal favor, when he inflicted punishment on all those neighhors by whom they had been so cruelly treated. He begins by saying, Thus saith Jehovah; and he says, against all my evil neighbors, etc. He speaks here in the person of God, who calls the Moabites and the Idumeans, as well as others, his neighbors, because he had chosen the land of Canaan as an habitation for himself; for it was, as it appears often from the prophets, an evidence above all other things of God's favor, that he dwelt among that people. He was not indeed confined either to the Temple or to the land of Canaan; but he had taken the people under his safeguard and protection, as though he had his hands extended for the purpose of defending them all. We now see why he calls the nations near to the Jews his evil neighbors: for though the Jews deserved extreme evils, yet that promise remained valid, "He who touches you, touches the apple of my eye." (Zechariah 2:8) Then he adds, who touch my heritage Here he speaks not ironically as before, but regards simply his own election, as though he had said, -- "Whatever the Jews may be, I will yet be consistent with myself, and my covenant shall not fall to the ground; for my faithfulness shall surpass their perfidy." We must yet bear in mind what I have already stated, -- that the whole of this is to be confined to the elect, who were few in number and were hid like twenty or a hundred grains in a large heap of chaff As then the Prophet addresses here especially the elect of God, it is no wonder that he calls them God's heritage, not for the sake of upbraiding them., as he had done before, but because God really loved them and would have them to be saved. There is another thing to be noticed, -- that God had in view the Idumeans as well as the Ammonites, Sidonians, and Tyrians, who had unjustly oppressed his people. The Ammonites and the Moabites were by kindred connected, for they both derived their origin from Lot, the nephew of Abraham. As to the Idumeans, they were the descendants of Esau, all of the same family; and they knew that the Jews had been chosen by God. Hence God here shews that he himself was injured, when such wrongs were done to his people. We hence see why God calls here Israel his heritage; which, he says, by heritage I have possessed Here he takes away from the neighboring nations every handle for evasion; as though he had said, -- "Though the Jews have sinned, yet these are not their judges; nor have they any right to punish them for their unfaithfulness: it has been my will to choose them for mine heritage." We thus see that these words are emphatical, their import being, that God would punish the wrongs done to his people, because his own majesty was insulted, inasmuch as no regard was shewn to his adoption: nor had the heathells any right to inquire whether the Jews were worthy or not; for it had pleased God to take them under his protection. [67] He then adds, Behold, I will pluck them up from their land, and the house of Judah will I pluck up from the midst of them He mentions here two kinds of plucking up. He says first, that he would by force expel the Idumeans and drive them far into exile; for this is the meaning, when he says, I will pluck them up, as nts nutash, is to draw out by force. The word is often found in the prophets, especially in reference to the Church, "I have planted and will pluck up," (Jeremiah 45:4:) We have also seen the following, "I have set thee to plant and to pluck up," (Jeremiah 1:10) this was to shew the power of prophetic truth. And he says here, "I will pluck up," or eradicate them, as some render it; but as this word (eradicabo) is not Latin, let us retain evellam -- I will pluck up; only you must understand that what it properly means is, to draw up by the roots, and that by force: I will pluck up, he says, the Idumeans, the Ammonites, the Moabites, and all other neighboring nations, from their land, because they have violated mine heritage, even the people chosen by me: therefore they themselves shall be driven into remote exile and into captivity, according to what is said elsewhere, "Remember the children of Edom, who said in the day of Jerusalem," etc., (Psalm 137:7) and we shall hereafter see that this was fulfined; for the Prophet will presently speak of all these nations, in order that the Jews might perceive that God's judgment would extend to all parts of the earth. But here the Prophet briefly threatens these nations with vengeance, that he might alleviate the sorrow of the small portion which remained. For as we have said, the body of the people was without hope, as God had given them up, according to what they deserved, to final destruction. But as God ever reserved a remnant, the Prophet says in this place, The house of Judah will I pluck up from the midst of them: for some had fled to the Moabites and to others, and some had indeed been taken captives and were held in bondage. The Jews, as we know, had been miserably plundered, and some of them had been exposed to sale by these nations. Hence God here promises that he would be at length entreated by his people, so as to gather the remnant from the Moabites as well as from the Idumeans and other heathen nations. This second plucking up is therefore to be taken in a good sense; for the Prophet promises deliverance here to God's elect: and yet he suitably employs the same word, in order to set forth the cruelty of these nations, who would have never winingly given them up, had not God by force rescued from their tyranny the innocent Israelites -- that is, innocent with regard to them. "I will," he says, "draw them out by force;" as though he had said, -- "However obstinate may be the cruelty of all these nations, by whom my people shall be taken captive, I will yet be stronger than they, so that I shall bring forth the captives, though they who consider them as perpetual slaves may resist with all their power." And this also have we found in our time; for how hard was our bondage under the Papacy? and was not also its tyranny almost unconquerable? But God put forth his power and drew forth a few from under its cruel domination. In the same manner he promised formerly to the remnant of his people, that he would be so merciful to them as to rescue them from the yoke of tyranny. It follows -- Footnotes: [67] No doubt the people of Israel were often called the heritage of God; but the word heritage means here evidently the land. The version of Calvin cannot be admitted; the verb is in Hiphil and must be rendered, "I have caused to inherit;" and so it is rendered in all the versions and Targum. The verse runs thus, -- 14. Thus saith Jehovah, -- As to all my neighbors, Who have done evil, who have touched the heritage, Which I have caused my people Israel to inherit, -- Behold, I will root them up from their land, And the house of Judah will I root up from the midst of them. There is here a promise of two removals, -- that of heathens from the Iand of Canaan, -- and that of the Jews from the land of heathens. -- Ed.

Jeremiah 12:15 15. And it shall come to pass, after that I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land. 15. Et erit postquam extraxero illos, revertar et miserebor ipsorum, et redire ipsos faciam (vel, reducam) unumquenque ad haereditem suam, et unumquenque ad terram suam. God does not only promise mercy here to the Jews, but also to heathen nations, of whom he would be the Judge, to punish them for the sake of his people. And that this passage is to be extended to aliens is evident from the context; for the Prophet immediately adds, "And it shall be, that when they shall learn the ways of my people, to swear in my name, Live does Jehovah, as they have taught my people to swear by Baal, then shall they be built in the midst of my people." We hence see that God would not only shew mercy to the remnant of his elect people, but also to their enemies. If it be objected, -- that thus God's favor, manifested towards the children of Abraham, was obscured, the answer is, -- that this availed much to confirm the hope of the faithful; for they had not only to look for their own salvation, but also for that of their enemies, whom God would gather together with them. Thus God rendered double his favor to the Israelites. The Prophet also in this place confirms in a striking manner the confidence of the faithful; for he says that God would be merciful even to their enemies for their sake, as they would be saved in common with themselves. We now then understand the object of the Prophet, when he declares, that God, after having drawn out the Gentiles from their own countries, would again be merciful to them, so as to restore every one of them to their own inheritance and to their own place. PRAYER Grant, Almighty God, that as at this day such a dreadful scattering terrifies us on every side, we may learn to raise up our eyes above the world and to hope for that which is now hidden from us, even that in executing thy judgments on the Church as well as on aliens, thou wilt be so merciful to the whole world, as that we may be gathered into the unity of faith: and may we labor to devote ourselves wholly to thy service and cultivate brotherly concord among ourselves: until we shall at length enjoy that eternal inheritance, which has been obtained for us by the blood of thine only -- begotten Son. -- Amen.

Jeremiah 12:16 16. And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, The LORD liveth; as they taught my people to swear by Baal; then shall they be built in the midst of my people. 16. Et accidet, Si discendo didicerint vias populi mei ad jurandum per nomen meum, vivit Jehova, sicuti docuerunt populum meum jurare (ad verbum, ad jurandum) per Baal, tunc aedificabuntur in medio populi mei. We see that this refers to the Gentiles, who were previously aliens to the grace of God; nay, they entertained the most dire hatred towards his chosen people. In short, God declares that he would be merciful and propitious to these miserable nations, of whose salvation no hope was entertained, for they had been rejected by him, and they had oftell and long, and in various ways, provoked his vengeance; and though he speaks of neighbors, as we have seen, yet this prediction belongs generally to the whole world, and was at length fulfined in the call of the Gentiles; for God then gathered a Church indiscriminately both from the Jews and the Gentiles. But a condition is here laid down -- If the Gentiles, who had hitherto opposed the true worship of God, received his law. We indeed know how much hated was true religion, especially by the neighboring nations; for their hatred was increased, because they saw that their superstitions were condenmed by this one people. As then they had been greatly incensed against God and the pure doctrine of his law, he now requires a change in them; If they will learn, he says, the ways of my people By the ways of his people he understands what he had commanded. The people of Israel had indeed often departed from true religion; but God here refers to himself rather than to their perverse conduct, for the law had not been abolished by the wickedness and ingratitude of his people. We hence see that, by the ways of his people, we are not to understand those glosses which the Jews had devised, but the law itself, which God had delivered to them. The authority of men, therefore, cannot be hence established, as though they had power to frame a religion for themselves; but God means only that by his good pleasure alone the Jews had been taught what was right. In short, Jeremiah understands the ways of the people passively, not those which the people had contrived for themselves, but such as they had received from above. It is then added, That they may swear in my name The expression is a part for the whole, for in it is included the whole worship and service of God. Swearing, as we have said elsewhere, is a part of God's worship and of true religion, for we profess that we ourselves and our life are in God's hand when we swear by his name; and we also refer judgment to him, and own that he is really God, inasmuch as he knows our hearts and judges of hidden things. All these things are included in swearing. It is therefore no wonder that, in this place and in many other places, the whole of religion is designated by this expression, according to what is said elsewhere, "Swear shall they all in my name, Live do I, saith Jehovah; to me shall bend every knee, and by me shall every tongue swear." (Isaiah 45:23) And as by the altar, in another place, is meant the worship of God, so here by swearing. The meaning is, -- that if the Gentiles became so changed as to submit their neck to the yoke of the law, and allow themselves to be ruled by God, they would be made partakers of the mercy which the Jews had before enjoyed. Then follows the common form of swearing, Live does Jehovah So the Scripture speaks everywhere; and by these words men do not merely testify that they swear by the life of God, but they also ascribe eternity to him, as though it was said, "God alone exists:" for no life is anywhere to be found but in God. Men, indeed, and brute animals, and even trees, are said to live; but in trees there is only vigor without the senses, in brutes the senses without reason and understanding; but in men the life is light; yet they live not by or of themselves, but they derive life from God, according to what we see on the earth, on which light shines; but we know that there is really no light where we dwell but what descends and is conveyed to us by the rays of the sun. In the same manner it may be said that life dwells in men, being conveyed to them by the hidden power of God. Nor do angels, properly speaking, live of themselves. We hence see the meaning of the words, Live does Jehovah The eternity of God is hereby set forth; he is also owned as the Judge of the world; and further, whatever he claims for himself, men thus testify that it is justly and by right his due. It afterwards follows, As they taught my people to swear by Baal The corruptions of heathens had greatly prevailed among the chosen people; and the greater part, when they saw that the nations prospered, had cast aside every care for true worship and sincere religion. As then the Jews had been so much given to the superstitions of the heathens, the Prophet says, speaking in God's name, -- "If the Gentiles, who have hitherto taught my people to swear by Baal, who have drawn them away to their own idolatries and fictitious and false forms of worship, begin now to swear by my name, faithfully to worship me alone, they shall be built in the midst of my people." The metaphor of building is very common; but in this place God intimates no more than that the Gentiles would become a part of his flock, when they cast away their superstitions, and embraced the pure worship prescribed in the law. Nor is this to be applied to any particular place, as some have frigidly explained it, but "in the midst of the people," is the same as though he had said, -- "I will count those nations my people, as a part of my Church," according to what is said in the Psalms, -- that though the Tyrians and Sidonians, and Egyptians, and others who had been hostile nations, were born here and there, yet they would boast that they were all born at Jerusalem when God owned them as members of his own people. (Psalm 138:3, 4) [69] It follows -- Footnotes: [69] The verb lmd, to learn, in this verse, has evidently two meanings, as "learn" has in old English. In the first instance, -- "If they will learn the ways of my people," it means what is commonly understood by the term; but, in the second instance, -- "As they have learned my people," it signifies to teach Jeremiah Though in English the word is not now used in this sense, yet in Welsh the word still continues to have this double meaning; and the same word, "dysgu," is used in these two clauses, according to what is done in Hebrew. There is here a clear instance of v being rendered "then," and it cannot be rendered othersise, -- "If learning they will learn, etc., then shall they be built up," etc. In the first clause there is also a striking correspondence between the Welsh and the 'm, -- "Os gan ddysgu y dysgant." -- Ed

Jeremiah 12:17 17. But if they will not obey, I will utterly pluck up and destroy that nation, saith the LORD. 17. Quod si non audierint, tunc evellam (copula etiam hic accipitur pro adverbio temporis) gentem illam, evellendo et perdendo, dicit Jehova. As he had shewn that there was a sure hope of salvation to his own people, when the Gentiles would embrace his mercy, so he now threatens the Gentiles with destruction in case they repented not; for he had promised to be merciful to the Gentiles conditionally, and said, -- "If they learn the ways of my people, if they submit to my authority:" but now he says, if they will not hear, etc We hence see that God here threatens extreme vengeance to the Gentiles if they subjected not themselves to his yoke, so as to render obedience to him. His object, no doubt, was to terrify the Jews as well as the nations; for as the Gentiles could not with impunity despise God, though unknown to them, how inexcusable would the Jews be, who had from their infancy imbibed the true knowledge of the law, if, after the manner of the Gentiles, they were perverse and intractable? We in short see that God, on one side, sweetly allured the Jews to render a wining obedience to his law, and, on the other, he threatened them; for as he could by no means bear with the perverseness of the Gentiles, much less could the Jews hope to escape punishment. This is the import of the passage. Now follows another prophecy --

Prophecy as to the surrounding nations, the Syrians, Ammonites, &c., who helped forward Judah's calamity: they shall share her fall; and, on their conversion, they shall share with her in the future restoration. This is a brief anticipation of the predictions in the forty-seventh, forty-eighth, and forty-ninth chapters. touch-- (Zac 2:8). pluck them out . . . pluck out . . . Judah--(Compare end of Jer 12:16). During the thirteen years that the Babylonians besieged Tyre, Nebuchadnezzar, after subduing CÅ“lo-Syria, brought Ammon, Moab, &c., and finally Egypt, into subjection [JOSEPHUS, Antiquities, 10:9.7]. On the restoration of these nations, they were to exchange places with the Jews. The latter were now in the midst of them, but on their restoration they were to be "in the midst of the Jews," that is, as proselytes to the true God (compare Mic 5:7; Zac 14:16). "Pluck them," namely, the Gentile nations: in a bad sense. "Pluck Judah": in a good sense; used to express the force which was needed to snatch Judah from the tyranny of those nations by whom they had been made captives, or to whom they had fled; otherwise they never would have let Judah go. Previously he had been forbidden to pray for the mass of the Jewish people. But here he speaks consolation to the elect remnant among them. Whatever the Jews might be, God keeps His covenant.

A promise, applying to Judah, as well as to the nations specified (Amo 9:14). As to Moab, compare Jer 48:47; as to Ammon, Jer 49:6.

swear by my name-- (Jer 4:2; Isa 19:18; Isa 65:16); that is, confess solemnly the true God. built--be made spiritually and temporally prosperous: fixed in sure habitations (compare Jer 24:6; Jer 42:10; Jer 45:4; Psa 87:4-5; Eph 2:20-21; Pe1 2:5).

(Isa 60:12). Many of these figurative acts being either not possible, or not probable, or decorous, seem to have existed only in the mind of the prophet as part of his inward vision. [So CALVIN]. The world he moved in was not the sensible, but the spiritual, world. Inward acts were, however, when it was possible and proper, materialized by outward performance but not always, and necessarily so. The internal act made a naked statement more impressive and presented the subject when extending over long portions of space and time more concentrated. The interruption of Jeremiah's official duty by a journey of more than two hundred miles twice is not likely to have literally taken place. Next: Jeremiah Chapter 13

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

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

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

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

Jeremiah 13:1-9 1. Thus saith the LORD unto me, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water. 1. Sic dicit Jehova mihi, Vade et compara tibi cingulum lineum, et pone illud super renes tuos, et in aquas ne inferas illud. 2. So I got a girdle, according to the word of the LORD, and put it on my loins, 2. Et comparavi mihi cingulum (paravi, ad verbum) sicuti mandave-rat Jehova, et posui (vel, applicavi) illud ad renes meos. 3. And the word of the LORD came unto me the second time, saying, 3. Et factus est sermo Jehovae ad me secundo, dicendo, 4. Take the girdle that thou hast got, which is upon thy loins, and arise, go to Euphrates, and hide it there in a hole of the rock. 4. Tolle cingulum quod comparasti, quod est super renes tuos, et surge, proficiscere (vel, surgens proficiscere) ad Euphratem, et absconde illic in foramine petrae. 5. So I went, and hid it by Euphrates, as the LORD commanded me. 5. Et profectus sum et abscondi Euphrate, quemadmodum praeceperat Jehova mihi. 6. And it came to pass after many days, that the LORD said unto me, Arise, go to Euphrates, and take the girdle from thence, which I commanded thee to hide there. 6. Et accidit post finem (a fine ad verbum) dierum multorum, et dixit (hoc est, ut diceret) Jehova mihi, Surge et proficiscere ad Euphratem, et tolle illinc cingulum, de quo praecepi tibi ut absconderes illic. 7. Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing. 7. Et profectus sum ad Euphratem, et fodi et sustuli cingulum e loco ubi illic absconderam; et ecce corruptum erat cingulum, non proderat ad omne (hoc est, ad quicquam) 8. Then the word of the LORD came unto me, saying, 8. Et factus est sermo Jehovae ad me, dicendo, 9. Thus saith the LORD, After this manner will I mar the pride of Judah, and the great pride of Jerusalem. 9. Sic dicit Jehova, In hune modum corrumpam excellentiam Jehudah et excellentiam Jerusalem magnam (vel, altitudinem) I have said that there is here a new prophecy; for the Prophet is said to buy for himself a girdle or a belt, or, according to some, a truss or breeches; and as mention is made of linen, this opinion may be probable; but 'zvr, asur, means not only the breeches which they then wore, but also a girdle or belt, according to what Isaiah says, when, speaking figuratively of Christ's kingdom, that faithfulness would be the girdle of his loins. (Isaiah 11:5) It, may here, however, be taken for breeches as well as for a girdle. [70] As to the matter in hand, it makes no great difference. The Prophet then is bidden to buy for himself a linen girdle or a linen breeches, and he is also bidden to go to Euphrates, and to hide the girdle in a hole. He is again bidden to go the second time to Euphrates, and to draw the girdle from the hole, and he found it marred. The application follows; for God declares that he would thus deal with the Jews; though he had had them as a belt, he would yet cast them away. As he had adorned them, so he designed them to be an ornament to him; for the glory of God shines forth in his ChurJeremiah The Jews then, as Isaiah says, were a crown of glory and a royal diadem in God's hand. (Isaiah 62:3) Hence he compares them here most fitly to a belt or a girdle. Though then their condition was honorable, yet God threatens that he would cast them away; so that, being hidden, they might contract rottenness in a cavern of the Euphrates, that is, in Assyria and Chaldea. This is the meaning of the prophecy. But no doubt a vision is here narrated, and not a real transaction, as some think, who regard Jeremiah as having gone there; but what can be imagined more absurd? He was, we know, continually engaged in his office of a teacher among his own people. Had he undertaken so long a journey, and that twice, it would have taken him some months. Hence contentious must he be, who urges the words of the Prophet, and holds that he must have gone to the Euphrates and hidden there his girdle. We know that this form of speaking is common and often used by the prophets: they narrate visions as facts. We must also observe, that God might have spoken plainly and without any similitude; but as they were not only ignorant, but also stupid, it was found necessary to reprove their torpidity by an external symbol. This was the reason why God confirmed the doctrine of his Prophet by an external representation. Had God said, "Ye have been to me hitherto as a belt, ye were my ornament and my glory, not indeed through your merit or worthiness, but because I have united you to myself, that ye might be a holy people and a priestly kingdom; but now I am constrained to cast you away; and as a person throws from him and casts a girdle into some hole, so that after a long time he finds it rotten, so it will be with you, after having been hidden a long time beyond Euphrates; ye shall there contract rottenness, which will mar you altogether, so that your appearance will be very different, when a remnant of you shall come from thence:" This indeed might have been sufficient; but in that state of security and dullness in which we know the Jews were, such a simple statement would not have so effectually penetrated into their hearts, as when this symbol was presented to them. The Prophet, therefore, says, that he was girded with a belt, that the belt was hid in a hole near Euphrates, and that there it became marred; and then he adds, so shall it be done to you. This statement, as I have said, more sharply touched the Jews, so that they saw that the judgment of God was at hand. With regard to the similitude of girdle or breeches, we know how proudly the Jews gloried in the thought that God was bound to them; and he would have really been so, had they been in return faithful to him: but as they had become so disobedient and ungrateful, how could God be bound to them? He had indeed chosen them to be a people to himself, but this condition was added, that they were to be as a chaste wife, as he had become, according to what we have seen, a husband to them. But they had prostituted themselves and had become shamefully polluted with idols. As then they had perfidiously departed from their marriage engagement, was not God freed from his obligations? according to what is said by Isaiah, "There is no need to give you a bill of divorcement, for your mother is an adulteress." (Isaiah 1:1) The Prophet then, in this place, meant in a few words to shake off from the Jews those vain boastings in which they indulged, when they said that they were God's people and the holy seed of Abraham. "True," he says, "and I will concede more to you, that you were to God even as a belt, by which men usually adorn themselves; but God adopted you, that you might serve him chastely and faithfully; but now, as ye have made void his covenant, he will cast away this belt, which is a disgrace to him and not an ornament, and will throw it into a cavern where it will rot." Such is the view we are to take of this belt, as we shall hereafter see more clearly. The Prophet, by saying that he went to the Euphrates, confirms what he had narrated: he did not indeed mean that he actually went there, but his object was to give the Jews a vivid representation. It is then what Rhetorians call a scene presented to the view; though the place is not changed, yet the thing is set before the eyes by a lively description. [71] Thus the Prophet, as the Jews were deaf, exhibited to their view what they would not hear. This is the reason why he says that he went. For the same purpose is what follows, that at the end of many days God had bidden him to take out the girdle Here also is signified the length of the exile. As to the hole in a rock, what is meant is disgrace; for without honor and esteem the Jews lived in banishment, in the same manner as though they were cast into a cavern. Hence by the hole is signified their ignoble and base condition, that they were like persons removed from the sight of all men and from the common light of day. By the end of many days, is meant, as I have said, the length of their exile, for in a short time they would not have become putrified, and except indeed this had been distinctly expressed, they would have never been convinced of the grievousness of the calamity which was nigh them. Hence he says that the days would be many, so that they might contract putridity while hidden in the hole. As to the application of the Prophecy, the Prophet then distinctly describes it; but he sets forth with sufficient clearness the main point, when he says, Thus will I mar the stateliness (altitudinem, the altitude or height) of Judah and the great stateliness of Jerusalem Other interpreters unanimously render the word, pride; but as g'vn gaun, may be taken in two senses, it means here, I have no doubt, excellency, and this will appear more fully from what follows. [72] The word then signifies here that dignity with which God had favored the seed of Abraham, when he intended them to be an ornament to himself. So it is said in Exodus 15:7, "In thy greatness thou wilt destroy the nations." And in Isaiah he says, "I will make thee the excellency of ages." (Isaiah 60:15) There no doubt it is to be taken in a good sense. And these things harmonize together, -- that God had prepared the Jews for himself as a belt, and then that he cast them from him into a cavern, where they would be for a time without any light and without any glory. The import of this clause then is, "Though the dignity of Judah and Jerusalem has been great, (for the people whom God had adopted were renowned according to what is said in Deuteronomy 4) though then the stateliness of Judah and Jerusalem has been great, yet I will mar it." We see how the Prophet takes from the Jews that false confidence by which they deceived themselves. They might indeed have gloried in God, had they acted truly and from the heart: but when they arrogated all things to themselves, and deprived God of his authority, whose subjects they were, how great was their vanity and folly, and how ridiculous always to profess his sacred name, and to say, We are God's people? for he was no God to them, as they esteemed him as nothing; nay, they disdainfully and reproachfully rejected his yoke. We hence see that the word g'vn gaun, is to be taken here in a good sense. The Prophet at the same time reproachfully taunts them, that they abused the name of God and falsely pretended to be his people and heritage. The rest we cannot finish; we shall go on with the subject to-morrow. Footnotes: [70] It is rendered "perizoma -- a girdle," by the Septuagint; -- "lumbare -- a garment for the loins," by the Vulgate; -- "sudarium -- a napkin," by the Syriac; -- "cingulum -- a girdle," by the Targum and Arabic. The Hebrew word never means anything but a girdle or belt, as the verb signifies to surround, to bind. Calvin makes no remark on the command, not to put it in water before he wore it. Various has been the explanation. The view the Rabbins give is inconsistent with the passage, -- that it was to be left dirty after wearing, that it might rot the sooner; for the Prophet is bidden, when commanded to wear it, not to wash it. Grotius and others think that he was to wear it as made, in its rough state, in order to shew the rude condition of the Jews when God adopted them. Venema is of the opinion that in order to shew that is was newly made, and had not been worn by another, nor polluted. Gataker says that the purpose was to shew that nothing was to be done by the Prophet to cause the girdle to rot, as wet might have done so, in order to prove that the rottenness proceeded only from the Jews themselves. Lowth regards it as intended to teach the Jews their corrupt state by nature, so that it was through favor or grace only that God adopted them; and he refers to Ezekiel 16:4. The last, which is nearly the…

Thus saith the Lord unto me,.... In a vision, and by the spirit of prophecy: when this was said is not certain, very likely in the reign of Jehoiakim; the prophet gives an account of what had been done, the present tense is put for the past. Go and get thee a linen girdle; or, "a girdle of linens" (l); a girdle made of flax or fine linen, which the prophet had not used to wear; and having none, is bid to go, perhaps from Anathoth to Jerusalem, to "get" one, or "buy" one: this girdle represents the people of the Jews in their more pure and less corrupted state, when they were a people near unto the Lord, and greatly regarded by him, and had a share in his affections; when they cleaved unto him, and served him, and were to his praise and glory: "and put it upon thy loins"; near the reins, the seat of affection and desire, and that it might be visible and ornamental; denoting what has been before observed: "and" or but put it not in water or, "bring it not through it" (m); meaning either before he put it on his loins; and the sense is, that he was not to wash it, and whiten it, but to wear it just as it was wrought, signifying that those people were originally taken by the Lord of his own mercy, and without any merits of theirs, rough, unwashed, and unpolished as they were: or else, after he had wore it, as Jarchi, when it was soiled with sweat; yet not to be washed, that it might rot the sooner: and so may design the corrupt and filthy state of this people, and the ruin brought thereby upon them, which was not to be prevented. (l) "cingulum linorum", Montanus. (m) "sed per aquam non duces eam", Schmidt.

So I got a girdle,.... Or, bought (n) a linen one, as directed: according to the word of the Lord; his express order and command; the prophet was not disobedient to the heavenly vision: and I put it on my loins; without washing it before or after, and wore it publicly for some time. (n) Pagninus, Montanus, Piscator, Cocceius, Schmidt.

Here is, I. A sign, the marring of a girdle, which the prophet had worn for some time, by hiding it in a hole of a rock near the river Euphrates. It was usual with the prophets to teach by signs, that a stupid unthinking people might be brought to consider, and believe, and be affected with what was thus set before them. 1. He was to wear a linen girdle for some time, Jer 13:1, Jer 13:2. Some think he wore it under his clothes, because it was linen, and it is said to cleave to his loins, Jer 13:11. It should rather seem to be worn upon his clothes, for it was worn for a name and a praise, and probably was a fine sash, such as officers wear and such as are commonly worn at this day in the eastern nations. He must not put it in water, but wear it as it was, that it might be the stronger, and less likely to rot: linen wastes almost as much with washing as with wearing. Being not wet, it was the more stiff and less apt to bend, yet he must make a shift to wear it. Probably it was very fine linen which will wear long without washing. The prophet, like John Baptist, was none of those that wore soft clothing, and therefore it would be the more strange to see him with a linen girdle on, who probably used to wear a leathern one. 2. After he had worn this linen girdle for some time, he must go, and hide it in a hole of a rock (Jer 13:4) by the water's side, where, when the water was high, it would be wet, and when it fell would grow dry again, and by that means would soon rot, sooner than if it were always wet or always dry. 3. After many days, he must look for it, and he should find it quite spoiled, gone all to rags and good for nothing, Jer 13:7. It has been of old a question among interpreters whether this was really done, so as to be seen and observed by the people, or only in a dream or vision, so as to go no further than the prophet's own mind. It seems hard to imagine that the prophet should be sent on two such long journeys as to the river Euphrates, each of which would take him up some week's time, when he could so ill be spared at home. For this reason most incline to think the journey, at least, was only in vision, like that of Ezekiel, from the captivity in Chaldea to Jerusalem (Eze 8:3) and thence back to Chaldea (Eze 11:24); and the explanation of this sign is given only to the prophet himself (Jer 13:8), not to the people, the sign not being public. But there being, it is probable, at that time, great conveniences of travelling between Jerusalem and Babylon, and some part of Euphrates being not so far off but that it was made the utmost border of the land of promise (Jos 1:4), I see no inconvenience in supposing the prophet to have made two journeys thither; for it is expressly said, He did as the Lord commanded him; and thus gave a signal proof of his obsequiousness to his God, to shame the stubbornness of a disobedient people: the toil of his journey would be very proper to signify both the pains they took to corrupt themselves with their idolatries and the sad fatigue of their captivity; and Euphrates being the river of Babylon, which was to be the place of their bondage, was a material circumstance in this sign. II. The thing signified by this sign. The prophet was willing to be at any cost and pains to affect this people with the word of the Lord. Ministers must spend, and be spent, for the good of souls. We have the explanation of this sign, Jer 13:9-11. 1. The people of Israel had been to God as this girdle in two respects: - (1.) He had taken them into covenant and communion with himself: As the girdle cleaves very closely to the loins of a man and surrounds him, so have I caused to cleave to me the houses of Israel and Judah. They were a people near to God (Psa 148:14); they were his own, a peculiar people to him, a kingdom of priests that had access to him above other nations. He caused them to cleave to him by the law he gave them, the prophets he sent among them, and the favours which in his providence he showed them. He required their stated attendance in the courts of his house, and the frequent ratification of their covenant with him by sacrifices. Thus they were made so as to cleave to him that one would think they could never have been parted. (2.) He had herein designed his own honour. When he took them to be to him for a people, it was that they might be to him for a name, and for a praise, and for a glory, as a girdle is an ornament to a man, and particularly the curious girdle of the ephod was to the high-priest for glory and for beauty. Note, Those whom God takes to be to him for a people he intends to be to him for a praise. [1.] It is their duty to honour him, by observing his institutions and aiming therein at his glory, and thus adorning their profession. [2.] It is their happiness that he reckons himself honoured in them and by them. He is pleased with them, and glories in his relation to them, while they behave themselves as become his people. He was pleased to take it among the titles of his honour to be the God of Israel, even a God to Israel, Ch1 17:24. In vain do we pretend to be to God for a people if we be not to him for a praise. 2. They had by their idolatries and other iniquities loosed themselves from him, thrown themselves at a distance, robbed him of the honour they owed him, buried themselves in the earth, and foreign earth too, mingled among the nations, and were so spoiled and corrupted that they were good for nothing: they could no more be to God, as they were designed, for a name and a praise, for they would not hear either their duty to do it or their privilege to value it: They refused to hear the words of God, by which they might have been kept still cleaving closely to him. They walked in the imagination of their heart, wherever their fancy led them; and denied themselves no gratification they had a mind to, particularly in their worship. They would not cleave to God, but walked after other gods, to serve them, and to worship them; they doted upon the gods of the heathen nations that lay towards Euphrates, so that they were quite spoiled for the service of their own God, and were as this girdle, this rotten girdle, a disgrace to their profession and not an ornament. A thousand pities it was that such a girdle should be so spoiled, that such a people should so wretchedly degenerate. 3. God would by his judgments separate them from him, send them into captivity, deface all their beauty and ruin their excellency, so that they should be like a fine girdle gone to rags, a worthless, useless, despicable people. God will after this manner mar the pride of Judah, and the great pride of Jerusalem. He would strip them of all that which was the matter of their pride, of which they boasted and in which they trusted; it should not only be sullied and stained, but quite destroyed, like this linen girdle. Observe, He speaks of the pride of Judah (the country people were proud of their holy land, their good land), but of the great pride of Jerusalem; there the temple was, and the royal palace, and therefore those citizens were more proud than the inhabitants of other cities. God takes notice of the degrees of men's pride, the pride of some and the great pride of others; and he will mar it, he will stain it. Pride will have a fall, for God resists the proud. He will either mar the pride that is in us (that is, mortify it by his grace, make us ashamed of it, and, like Hezekiah, humble us for the pride of our hearts, the great pride, and cure us of it, great as it is; and this marring of the pride will be making of the soul; happy for us if the humbling providences our hearts be humbled) or else he will mar the thing we are proud of. Parts, gifts, learning, power, external privileges, if we are proud of these, it is just with God to blast them; even the temple, when it became Jerusalem's pride, was marred and laid in ashes. It is the honour of God to took upon every one that is proud and abase him.