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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.” ⁵³⁵³     Ovid, Eleg. 8. 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.” ⁵⁴⁵⁴     Ovid, Eleg. 8. 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. ⁵⁵⁵⁵     The verb is ילכו rendered “proficiunt — proceed or advance,” by the Vulgate and Syriac. The Septuagint must have read ילדו, 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 גם, 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. 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, (καρδιογνώστης;) 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 —

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 נתק 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 ⁵⁶⁵⁶     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.

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 —

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. ⁵⁷⁵⁷     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 כי, 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.

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 ⁵⁸⁵⁸     The author of the Targum — the Chaldee Paraphrase. — Ed. 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? ⁵⁹⁵⁹     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 חרה to heat, to burn, or to be warm or hot, in Hithpael. To “contend” has been taken from the Vulgate. — Ed..

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 גאון 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. ⁶⁰⁶⁰     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. It afterwards follows —

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. ⁶¹⁶¹     It is necessary to understand אחרי 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;” מלא 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.

He adds the word מלא, 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 —