Chapter 12
God’s justice in punishing
Lecture 1
Why do the wicked prosper?
12:1 Indeed, you are just, O Lord , if I should contend with you: yet I will speak what is just to you. Why does the way of the wicked prosper, and why does it go well for all who transgress, and deal unjustly?
12:2 You planted them, and they sent out roots; they grow and bear fruit; you are close to their mouth, and far from their reins.
12:3 And you, O Lord , have known me, you have seen me, and tested my heart with you. Gather them like a flock to the sacrifice, and sanctify them for the day of slaughter.
12:4 How long shall the earth mourn, and the herb of every field be dried up, because of the evil of those who dwell in them? The beast and the bird are consumed, for they said, ‘He shall not see our last end.’
12:5 If you have labored running with footmen, how shall you be able to contend with horses? Although you were secure in a land of peace, what will you do in the swelling of the Jordan?
12:6 For both your brothers, and the house of your father, even they have fought against you, and cried after you with a loud voice; do not believe them, when they speak good to you.
81 . Here, the prophet discusses the justice of the one who punishes.
First, the argument of the prophet is considered.
Second, the Lord’s response is considered, at I have left my house (Jer 12:7).
Concerning the first, there are three points.
First, he strives to gain a kindly hearing for himself from the person of the judge: indeed, you are just, O Lord . You are just, O Lord, and righteous is your judgment (Ps 118:37). And from the integrity of his case: yet I will speak what is just to you . I would speak to the Almighty, and I desire to contend with God (Job 13:3). And so both of them take on the role of an opponent. But Habakkuk takes up the role of the respondent: I will stand over my watch, and I will set my foot upon the rampart (Hab 2:1).
Second, he sets forth the case with regard to the adversaries, and he points out their prosperity with regard to temporal abundance: why does the way , the course, of the wicked , because of their infidelity, who transgress , by acting against the Law, and deal unjustly , against their neighbor. The tents of robbers abound, and they boldly provoke God, although it is he who has given everything into their hand (Job 12:6). I was jealous of the wicked, when I saw the peace of sinners (Ps 72:3).
And he sets forth the case with regard to the argument of prosperity: you planted , in temporal goods; and he speaks by analogy of a tree: they sent out roots , when their prosperity had been established; they grow , as a tree grows, through the increase of prosperity; and bear fruit , fulfilling in deed what they propose to do in their mind. Why do the wicked live, raised on high, and strengthened with riches? (Job 12:7). And he exposes their wickedness: you are close to their mouth, and far from their reins , their affections—these two things together seem opposed to divine justice. This people honors me with their lips, but their heart is far from me (Isa 29:13). By which one may understand that for their imperfect good works they receive an imperfect recompense.
Moreover, he allows him to understand justice from his own perspective: and you, O Lord , have known , from eternity; you have seen , how I walk uprightly before you; and even though I say these things, I nonetheless do not experience in them an inducement to sin. Before I formed you in the womb, I knew you (Jer 1:5). He also allows him to understand correction: you have tested —having been tried by hardship, I have been found to walk with you. You have tried my heart, and visited me in the night; you have tested me with fire, and there was no iniquity found in me (Ps 16:3).
Third, he shows the punishment by way of his prayer:
first, he prays for the infliction of punishment: gather them —it is as though he were saying, “Because you are just, and it cannot be that you should not punish the wicked.” For this reason, you exalt them with success, just as one who fattens a flock for the slaughter. Therefore, gather them from that by which they were made fat and unjust, by which is signified that they were besieged at the time of Passover, when they had come into the city. Sanctify them —he speaks by analogy of the animals who were being killed for sacrifice. The sacrifice of the Lord in Bozrah, and a great slaughter in the land of Edom (Isa 34:6).
And he excludes a deferral of the punishment, because it is time that they be punished in their own persons, not in their possessions, nor in what springs forth from the earth: how long shall the earth mourn? I have turned rivers into a desert, and springs of water into dry ground; fruitful land into a field of salt, for the wickedness of those who dwell in it (Ps 106:33–34). Or in their animals: the beast is consumed . The Lord has forsaken the land, and the Lord does not see (Ezek 9:9).
Second, as though having overheard it, he speaks of an insult against those who are to be punished:
first, from the side of the enemy with regard to their power: if you have labored running with footmen, how shall you be able to contend with horses? It is as though he were saying, “If the neighboring peoples who fight on foot have given you much trouble, how will you be able to resist the Chaldeans and Egyptians who are mighty in horses?” The snow shall rush upon them that fear the frost (Job 6:16). And regarding the land of their captivity: although you were secure in a land of peace , that is, even though you always had peace in your land, what will you do , when you are across the Jordan, whose waters are swollen, because they are proud? Let him who glories in his substance, fear poverty (Sir 10:34).
Second, with regard to those joined by blood, he recalls their former injustice: for both your brothers , the Idumeans, and the house , the Moabites and the Ammonites. The sons of my mother fought against me (Song 1:6). And he gives a word of caution: do not believe them, when they speak good to you , as though wishing to be allied to you to resist the Chaldeans. Make bands and chains for yourself and put them on your neck, and send them to the king of Edom, and to the king of Moab (Jer 27:2–3). Each one guards himself from his neighbor, and has no confidence in any brother; because every brother shall surely supplant, and every friend shall walk deceitfully. And a man shall deride his brother, and they will not speak the truth (Jer 9:4–5).
Lecture 2
The forsaken inheritance
12:7 I have left my house, I have forsaken my inheritance; I have given my beloved soul into the hands of her enemies.
12:8 My inheritance has become for me like a lion in the forest; she gave forth her voice against me, therefore have I hated her.
12:9a Is my inheritance as a speckled bird to me? Is it as a bird dyed throughout?
82 . Here, he gives the Lord’s response.
First, he speaks of the threat of punishment.
Second, he speaks of the consolation of the punishment, at thus says the Lord (Jer 12:14).
Concerning the first, there are two points.
First, he threatens punishment with regard to the loss of divine assistance: I have left my house , the temple, so that I may not defend, my inheritance , the people of Israel. My inheritance is Israel (Isa 19:25). I will leave my people and depart from them. For they are all adulterers, an assembly of transgressors (Jer 9:2). And with regard to the oppression of the enemy: I have given my beloved , that is, the Jews, whom I loved as my own soul.
Second, he speaks of their guilt:
first, signifying the magnitude of their guilt: my inheritance , the people, has become for me like a lion , fierce to attack me. She gave forth her voice , to blasphemy. He lies in wait in secret, like a lion in his den (Ps 9:30).
Second, he wonders at their inconstancy of mind: is my inheritance as a speckled bird to me? It is as though he were saying, “Sometimes they cleave to me, and sometimes to idols”; dyed , with the uncleanness of sin, throughout , because they are all evil. How long will you waver between to opinions? If the Lord himself is God, follow him; but if Baal, follow him (1 Kgs 18:21). Alternatively, the phrase could be sentiment. For do I not hold her as dearly as the beautiful birds of this kind, so that I will not cast her away in the end? So that the various colors then refer to beauty. I have clothed you with many colors, and shod you with blue (Ezek 16:10).
Alternatively, when he says, I have left my house , these could be the words of the prophet who, in order to announce the word of God, exposed himself to mortal danger and, having left home and native land, had endured snares from his compatriots, who were like lions, diverse in their treachery and filled with malice. Mystically, they are the words of Christ, who is said to leave his home and native land in coming into the world, because he presented himself in the form of one leaving, when he hid his majesty in weakness. Inheritance , his celestial homeland.
Collations
The wicked prosper (Jer 12:1) because of the loss of their inheritance. Abraham gave all that he had to Isaac his son, but to the sons of the concubines he gave gifts (Gen 25:5). Because of their imperfect remuneration: amen I say to you, they have received their reward (Matt 6:2). Because they are not worthy of divine correction: my indignation shall rest upon you, and my zeal shall be taken from you (Ezek 16:42). I will not punish your daughters when they fornicate, or your wives when they commit adultery (Hos 4:14). If you are without discipline, of which you have all been made partakers, then you are illegitimate and not true sons (Heb 12:8). Because of the hopelessness of their illness: your wound is great like the sea. Who shall heal you? (Lam 2:13). Your breach is incurable, your wound very grievous (Jer 30:12). Because of their dejection: but for treachery you have put it to them, you have cast them down while they were being lifted up (Ps 72:18). Because of this God handed them over to a reprobate mind, that they might do what is not fitting (Rom 1:28).
Lecture 3
The desolate vineyard
12:9b Come, gather together, all you beasts of the earth; make haste to devour.
12:10 Many shepherds have torn down my vineyard, they have trampled my portion, they have made my pleasant field an empty wilderness.
12:11 They have made it a desolation, and it has mourned for me; the whole earth is desolate with desolation, because there is none who considers within his heart.
12:12 The spoilers have come upon every way of the desert, because the sword of the Lord shall devour from one end of the earth to the other, and there is no peace for all flesh.
83 . Here, he threatens punishment in particular.
First, he threatens the punishment of captivity.
Second, he threatens the punishment of the sterility of the land, at they have sown wheat, and harvested thorns (Jer 12:13).
Concerning the first point, there are three things.
First, he determines the punishment, describing the magnitude of the slain: to devour , the multitude of dead bodies. Thus says the Lord God: speak to every fowl and every bird, and to all the beasts of the field: assemble together and make haste; run together from every side to my sacrifice, which I offer for you—a great sacrifice on the mountains of Israel, that you may eat flesh and drink blood. You shall eat the flesh of the strong and drink the blood of the princes of the earth (Ezek 39:17–18).
Then he describes the affliction of the enemy with regard to the slain: many shepherds , that is, the princes of the Chaldeans. Shepherds and their flocks shall come to her (Jer 6:3). Vineyard : the house of Israel. For the vineyard of the Lord is the house of Israel (Isa 5:7). Alternatively, shepherds , the princes of the people, have torn down , by slaughter. And with regard to those oppressed by slavery and captivity: they have trampled . I will take away its hedge, and it will be destroyed (Isa 5:5). And the desolation of the land: they have made my field . . . and it has mourned for me (Jer 12:10–11) albeit too late. And she will say: I will go, and return to my first husband, because it was better for me then than now (Hos 2:7).
Second, he speaks of the cause of their punishment: the whole earth is desolate with desolation, because there is none who considers , the commands of God and his benefits. For this my people is led captive, because they had no knowledge (Isa 5:13).
Third, he gives the measure of the punishment.
First, he shows the multitude of the enemy: upon every way —it is as though he were saying, “They fill all the roads,” of the desert , which is between Jerusalem and Babylon. A burning wind is on the roads, which are in the desert of the way of the daughter of my people, not to winnow, or to cleanse (Jer 4:11).
Second, he shows the multitude of the slain: because the sword , either of illness or even of the Chaldeans. My sword shall devour flesh (Deut 32:42).
Third, he shows the lack of consolation: there is no peace ; it is as though he were saying, “No one will be exempt.” There is no peace for the wicked says the Lord God (Isa 48:22).
Lecture 4
Punishment of sterility
12:13 They have sown wheat, and harvested thorns; they have received an inheritance, and it did not profit them. You shall be ashamed of your fruits, because of the wrath of the fury of the Lord .
84 . Here, he threatens the punishment of sterility.
First, the futility of the seed: they have sown —it is as though he were saying, “The seeds will be corrupted.” Did you not sow good seed in your field (Matt 13:27). I waited for it to produce grapes, and it brought forth wild grapes (Isa 5:4).
Second, the loss of their inheritance: they have received an inheritance, and it did not profit them , because it was stolen by the enemy. Our inheritance has been turned over to strangers (Lam 5:2).
Third, he infers shame: you shall be ashamed , because of the failing of your crops. The vintage has mourned, the vine is weakened, and all who were joyful in heart have sighed (Isa 24:7).
Lecture 5
Mercy after punishment
12:14 Thus says the Lord against all my wicked neighbors who touch the inheritance which I distributed to my people Israel: behold, I shall uproot them from their land, and I shall uproot the house of Judah from their midst.
12:15 And when I have uprooted them, I will turn and have mercy upon them, and bring them back; a man to his inheritance, and a man to his own land.
12:16 And it shall be, if they will diligently learn the ways of my people, so that they swear by my name: ‘As the Lord lives!’ As they taught my people to swear by Baal, then they shall be built up in the midst of my people.
12:17 But, if they will not hear, I shall uproot that nation with utter destruction and ruin, says the Lord.
85 . Here, he speaks of the consolation that will arise from the punishment of the enemy; and concerning this three things.
First, he speaks of their removal to another country: who touch the inheritance , by harming it. He who touches you is like one who touches the apple of my eye (Zech 2:8). See , I have established you this day over nations and over kingdoms, so that you may root up and pull down, lay waste and scatter, build and plant (Jer 1:10).
Second, their deportation: and when I have uprooted , I will bring you back from the nations (Ezek 36:24).
Third, he speaks of their instruction, by the promise of good things if they do well: and it shall be, if they will diligently learn the ways of my people . . . they shall be built up ; it is as though he were saying, “They shall be reckoned among my people,” because it pertains to conversion. And the threat of punishments: but, if they will not hear, I shall uproot that nation with utter destruction and ruin , that is, eternal ruin. If you are willing and will obey me, you shall eat the good things of the earth (Isa 1:19).
Collations
Note that the rulers destroy (Jer 12:10) the people through the perversity of their works: for the shepherds have done foolishly, and have not sought the Lord ; therefore, they have not understood, and their whole flock is scattered (Jer 10:21); because of the falseness of their doctrine: my people have been a lost flock, their shepherds led them astray, and have made them wander in the mountains (Jer 50:6); because of the timidity of fear: O shepherd, and idol that forsakes the flock; the sword is upon his arm and upon his right eye (Zech 11:17); because of the austerity of their rule: you commanded with austerity and with power, and my sheep are scattered (Ezek 34:4–5); because of a slackening of care: I will raise up a shepherd in the land who will not visit the forsaken, nor seek the lost, nor heal the wounded, nor nourish what stands, but he shall eat the flesh of the fat, and break their hooves (Zech 11:16).