Jeremiah 12:12
Over all the barren heights in the wilderness the destroyers have come, for the sword of the LORD devours from one end of the earth to the other. No flesh has peace.
Sermons
The Hiding of God's FaceS. Conway Jeremiah 12:7-13














The words of this verse suggest a degradation of the vineyard, which may have been accomplished in one of two ways. The prophet may have been indicating the miseries of his country by a scene from real life, a literal spoiling of a vineyard by the literal flocks of careless or unscrupulous shepherds. Either a vineyard becomes neglected by its owner, and so lays itself open to the inroads of a roaming flock, or the shepherd comes, and, regardless of all right, breaks his way in by sheer force. In a land where there were both vineyards and flocks, nothing was more likely than that the oppression of the weak by the strong should be illustrated in some such way. And when we pass to the figure, recollecting that Israel was reckoned as a flock and its rulers as shepherds, then we begin to discern how these rulers are once more to be blamed. Neglect is the least thing to be laid at their door; they are chargeable with even more than neglect, even with high-handedness and utter lack of regard for neighborly rights. These rulers are charged in other places for their want of fidelity in making due provision for the flock; here, while they make a sort of provision, they do it in a way which indicates how little they think of the real interests of their sheep.

1. There is presented to us here a picture of two occupations, two possessions, both right in themselves. It is not the robber who desolates this vineyard, the man to whom violence is an ordinary element. It is the shepherd, the marl whose work is every whir as useful and commendable in its way as that of the vinedresser. God made the surface of his earth for his creatures, animate and inanimate, and there is an appointed and sufficient place for all. There are pasture-grounds where the sheep may grow and by its wool provide clothing for men, and there are the tillage-grounds whence come the corn, the oil, the wine, which are equally for the sustenance and pleasure of men.

2. The mischief which may be done by a selfish occupation with one's own interests. In one sense the shepherd could not be too careful about his own interest. He had food to search for, his flock to keep together, wanderers to restore, wild beasts to drive away. This was all very difficult, but the difficulty should have taught him to look sympathetically at the interests of others. The vine-dresser would have in his own way as hard and anxious a life as the shepherd. There are difficulties enough in human existence from things which cannot be helped. Why should they be added to by the thoughtlessness of those who can be thoughtful if only they care to be, unselfish if only they care to be? A shepherd with the heart of a brother in him would be doubly careful when he came near a vineyard. It was easy for his heedless sheep to do a damage which, once done, no amount of regret could undo.

3. Heedlessness of the interests of others works to our own serious damage in the end. The position of these kings of Israel and Judah had to be set forth by more than one image. Their people had to be looked at in the aspect of a flock and of a vineyard, and so indeed each one of us has to look at his own life in more aspects than one. A narrow, one-sided view is ruinous; it may have temporary advantages, but they are soon gone, and then the full folly of short-sightedness will appear. These kings lived a self-indulgent life, and gathered round them a favored few, whom they enriched and pampered in like manner. Meanwhile the land was suffering from oppression and injustice, and these great ones advancing to an overthrow, the completeness of which would be intensified by the remembrance of past follies. That is the truly prudent man who is always looking beneath the surface and beyond the present. To find an easy, ready-to-hand way out of present difficulties may be the surest way of making future difficulties altogether unmanageable. - Y.

Righteous art Thou, O Lord, when I plead with Thee.
I. WHY GOD SEES FIT TO AFFLICT HIS CHILDREN BY THE DISPENSATIONS OF HIS PROVIDENCE.

1. God sometimes afflicts His children to reclaim them from their delusions in religion. They are naturally bent to backsliding.

2. God sometimes afflicts His children to try their sincerity, and give them an opportunity of knowing their own hearts.

3. God sometimes afflicts His children for the purpose of displaying the beauty and excellence of true religion before the eyes of the world. In some cases, at least, we can hardly discover any other important end to be answered by afflicting His peculiar friends, than this, of displaying their superior virtue and piety.

II. WHY THEY ARE DISPOSED TO CONVERSE WITH HIM UNDER HIS AFFLICTING HAND.

1. Because they want to know why He afflicts them.

2. They wish to know how they should feel and conduct themselves in their afflicted state.

3. They desire to obtain Divine support and consolation.

III. WHAT METHODS THEY TAKE TO CONVERSE WITH GOD IN TIME OF TROUBLE.

1. By meditating upon the history of His providence.

2. By reviewing the course of His conduct towards themselves through all the past scenes and stages of their lives.

3. By prayer, while they are suffering His fatherly chastisements. For this they are greatly prepared, by musing on His past and present dispensations towards themselves and others. These fill their mouths with arguments, and constrain them to draw near to God, and make known their wants and desires, their hopes and fears. This subject may teach the children of God —(1) to restrain their unreasonable expectations of outward prosperity in the present life.(2) That adversity may be much more beneficial to them than prosperity.(3) This subject exhibits a peculiar and distinguishing mark of grace, by which everyone may determine whether he is or is not a real child of God. It is the habitual disposition of the true children of God to converse with Him from day to day, under all the various dispensations of His providence.

(N. Emmons, D. D.)

Let me talk with Thee of Thy judgments.
1. It is lawful for the saints to enter into the mystery of Divine providence. Providence is the work of God. In its movement we may discern the actings of the Almighty, and if we are properly attentive to it, we may trace the marks of His power, wisdom, faithfulness, goodness, and holiness.

2. The saints are permitted to use familiarity with God in these inquiries. He permits them to state their objections, and to make replies to His answers, to plead with Him, in the language of our text. "Let us plead together," says He, "put Me in remembrance," state your objections to any part of My conduct, "declare thou, that thou mayest be justified." Wonderful condescension!

3. It is of the first importance in the inquiries into the dispensations of Providence, that we retain on our spirits an abiding sense of the essential moral attributes of the Disposer of events.

(T. M'Crie, D. D.)

Wherefore doth the way of the wicked prosper?
I. IT DISCOVERS THE INGRATITUDE OF THE HUMAN HEART, and shows the monstrous abuse which men often make of the Divine goodness. Wealth and influence, power and dominion, are the gifts of God, and if suitably improved, are valuable talents. They give individuals many opportunities of being extensively useful, and of doing much good. But, when influence and power are made subservient to gratify the pride, the vanity, and ambition of the sons of men, they are to be accounted the greatest evil. Yet, it will not be denied, that these are sometimes the sad effects which they have produced upon particular individuals. Have not some been guilty of oppression and tyranny, of plunder and robbery, of cruelty and murder? I acknowledge that it is natural enough to wish for prosperity and affluence, power and influence; but, if these blessings were to have the same effect upon us which they have produced in others, would we not account them the greatest curse with which we could be visited? But, though prosperity may not have so shocking an influence upon us as upon some others, if it should minister to covetousness, is it not to be dreaded? Are not these the dispositions which it sometimes excites? Instead of enlarging the heart, and making it more liberal, does it not render men sometimes narrow and contracted? Is not this defeating the end of providence, and perverting its gifts?

II. TO BE THE MEANS OF CHASTISING THE REST OF MANKIND. They are allowed to gratify their own bad passions, that they may inflict that punishment upon their fellow creatures which their irreligion and wickedness deserve. Though we may flatter ourselves that we do not merit correction at the hands of men, none will maintain that we do not deserve it at the hand of God. Have we not been froward and undutiful children? God hath told us, in His Word, that He doth not willingly grieve the children of men; but, when correction becomes necessary, a principle of affection leads Him to inflict it. He hath often made wicked men the instruments of His vengeance, to bring His people back to their duty, and to make them learn righteousness.

III. TO AGGRAVATE THEIR GUILT AND TO HEIGHTEN THEIR CONDEMNATION. God often setteth the wicked on high and slippery places, that He may bring them down suddenly, and make their fall the greater. They may move heaven and earth with their ambition, and think that their mountain standeth strong; when, lo! their feet are made to stumble upon the dark mountains, and they go down to the silent grave, where there is neither work, wisdom, knowledge, nor device.

IV. THAT WE MAY HOLD HIGHER IN ESTEEM THOSE GOOD MEN WHO MAKE THEIR WEALTH AND INFLUENCE SUBSERVIENT TO THE GLORY OF GOD AND TO THE HAPPINESS OF MANKIND. Blessed be God, there are not a few, who, instead of abusing their prosperity, employ it for the benefit of their fellow creatures! So far from gratifying their pride, and indulging in luxury, they exert themselves to promote works of industry and charity. They are ready to deny themselves particular enjoyments, that they may contribute to the comfort of those around them. Instead of being selfish and worldly, they are humane and generous. What a blessing is prosperity, when it is the means of doing good! Our goodness, it is true, cannot extend to God, and He can receive no benefit from it; but it may be exercised towards His necessitous creatures, and He considers a kind office done to them as done to Himself.

V. THAT THOSE IN INFERIOR CIRCUMSTANCES MAY BE THANKFUL AND CONTENTED WITH THE SITUATION IN WHICH GOD HATH PLACED THEM. Perhaps you are apt to envy those who live in ease and plenty. But are you aware of the temptations to which prosperous and rich men are exposed, and into which they are too apt to fall? What if affluence should lead you to indulge in pride and vanity, and make you think of yourselves above what you ought to think? What if it should attach you so much to the world, as in a great measure to overlook eternity altogether? Oh, never appear dissatisfied with your condition, or give way to discontent. The very meanest have cause for gratitude, because they have still more than they deserve. Let all of us aspire after being poor in spirit and heirs of the kingdom of God! This is the true riches, of which none can possibly deprive us.

(D. Johnston, D. D.)

I. WICKED MEN, HOW PROSPEROUS SOEVER THEIR OUTWARD CONDITION IN THIS LIFE, ARE NOT IN REALITY SO HAPPY AS WE ARE APT TO IMAGINE. The reason why those wicked men that prosper in the world are reckoned happy is, because the generality of men entertain a wrong notion of happiness. They fancy it consists in having abundance of riches. Whatever real satisfaction or comfort riches can afford, we are bound by the frame of our nature to seek after that satisfaction. But in reality do we not often see health of body, tranquillity of mind, dwelling in a cottage, whilst bodily pains and restless anxieties fly daily about the palaces of kings? Which shows that happiness is something distinct from riches, something which riches alone can never give us.

II. Supposing the wicked men are more happy, and meet with less trouble than other men, let us inquire UPON WHAT ACCOUNTS GOD ALMIGHTY MAY PERMIT THIS, CONSISTENTLY WITH THE CHARACTER OF A WISE, JUST, AND GOOD GOVERNOR OF THE WORLD. Besides the moral enjoyment which springs from virtue only, there are other delights accruing to us from the possession of riches, honour, and secular power. Of these, many wicked men have a greater portion than the virtuous.

1. And the reason is, because some good men are weak in their judgments, and imprudent or indolent in managing their secular affairs; which exposes them to many inconveniences, and hinders their rising in the world. Now, if we ask why the Almighty permits this to the disadvantage of good men, it is the same as if we should ask why He made men free agents. The disadvantages virtuous men labour under at present, will doubtless be recompensed, one day or other, by the just and merciful Governor of the world. In the meantime, the solid pleasure they enjoy as the immediate consequence of their goodness, is surely preferable to any external advantages the wicked may procure themselves by their superior cunning and sagacity.

2. Another reason why God may permit wicked men to prosper in the world seems to be the natural effect of His overflowing goodness. He would give them more time for repentance.

3. Perhaps another reason why the Supreme Being withholds some temporal benefits from good men, which the wicked possess, may be, because He foresees they will prove hurtful to them. Alteration of circumstances often creates a change of manners. And there are some tempers which, I believe, would keep steady to virtue in a scene of adversity, and yet run into open and extreme degrees of vice in a scene of prosperity.

II. THE OBJECTION IN THE TEXT SHOULD NOT IN REASON MAKE US ENTERTAIN ANY DISHONOURABLE THOUGHT OF THE DIVINE DISPENSATIONS, BUT RATHER TEACH US TO INFER THE REASONABLENESS AND NECESSITY OF A FUTURE STATE. To know the justness of any scheme, it is necessary to be acquainted with all its parts, and all their mutual relations. How, then, can we determine every particular in the scheme of Providence, of which we must confess ourselves utterly ignorant? Should a man take upon him to condemn a well wrought tragedy by only reading one of its scenes, without considering how it was interwoven with the main plot and contrivance of the work, would he not be justly blamed for his partiality! And is not he more inexcusably partial, who censures the beautiful drama of the Divine government, without knowing the secret contrivance by which it is carried on? I shall only add one observation more to justify Providence against the objection in the text, which is, that we are frequently mistaken who are really good, and who otherwise; and, consequently, are very incompetent judges when men are equitably dealt by.

(N. Ball.)

I. When you are repining at the prosperity of the wicked, and feel a consequent inclination to relax from your faith in Christ, remember that, IN THE REVELATION THROUGH JESUS CHRIST, WE ARE NOWHERE LED TO EXPECT THAT THE WICKED SHALL NOT BE PROSPEROUS HERE. "Ye will not come to Me that ye may have life," was the remonstrance of our Saviour. "This do, and thou shalt live," the injunction everywhere implied: — live, — not amidst the joys of this transitory scene, but at the right hand of God forever! The treasures of earth were never mentioned by Him to the faithful, but to guard them against their danger, and remind them of a "treasure in heaven." Christ knew the natural opposition of worldly prosperity to the lowly virtues of the Gospel; and, earnest for the everlasting interests of men, guarded them against the desire of things, the possession of which might be fatal: — and, if men would, by ways unwarranted by God, seek what God had forbidden, it was at the double peril of disobeying His commands, and disregarding His counsels.

II. THE GOSPEL HAS NOT ONLY FORBIDDEN US TO BE SURPRISED, OR ENVIOUS, AT THE PROSPERITY OF THE WICKED, BUT HAS POSITIVELY SHOWN US THAT A LIFE OF TRIBULATION FOR JESUS' SAKE IS THE PROPER PASSPORT TO HEAVEN. Nothing can be so glorious as the scenes which the Gospel has opened to our faith; but nothing so solemn as those through which we must pass to reach them. We are, in this life, in a state of dangerous apostasy from God: and the glare of prosperity is a light but very ill suited for us to behold. The sufferings of our Lord are held out to our view, that, "looking unto Jesus," who "left us an example, that we should follow His steps," we might take up our cross to do it. Why, then, do you ask, does the way of the wicked prosper? Why, rather ought ye to ask, should the believer in Christ repine at it? Why should he sigh for a state the very opposite to that in which His Saviour walked, and, if gained by sin, gained by means which brought that Saviour to the Cross, and would now open His wounds afresh?

III. Another argument which I would use, to check repining at the outward prosperity of sin, is, that IT IS, AT BEST, EXTREMELY OVERRATED, AND ITS NATURE VERY ILL UNDERSTOOD. It is by no means true that prosperity is confined to "the treacherous dealer and the wicked." God has indeed told us, that, to enter into His kingdom, we must meet with opposition, wrestle with contending evils, and pass the time of our sojourning here in fear. But the path, even to temporal blessings, is open to the believer in Christ, though He commands us not to make them the object of our ambition, nor expect them as the consequences of our faith. But, even were this not so, were prosperity confined to sin alone, we surely mistake its nature if its attractions dazzle us, and think but imperfectly of God if we mistrust His goodness. He has not so balanced the good and evil, of this. life as to make every attraction and every joy lie on the side of sin. "There is no peace to the wicked." "They may live in affluence, — but it is not peace. They may live in indolence, — but it is not peace." They may live in thoughtlessness, — but it is not peace. It is not that peace which a God of everlasting mercy can bestow, of which the soul of man, that was made for God, is capable, and for which it unceasingly longs. In talking of that peace of God, we talk of what it is impossible for those who have not experienced it to conceive.

IV. But the comprehensive argument, which closes at once all discussion and all doubts, is THE DISCLOSURE AND ADJUSTMENT OF ALL THE WAYS OF GOD IN THE GREAT DAY OF GENERAL RETRIBUTION. If there be a subject of contemplation sublimer than another, or completely interesting to the soul of reasonable man, it is surely the thought of being led hereafter to behold all the glorious works of the great and eternal God: — to see how, through all the amazing vicissitudes of time, He has conducted the affairs of worlds on worlds; and kept distinct, through all the crossings and confusions of myriads of foes, the strait and narrow path to heaven: — how from the jarring elements He reared the goodly frame of nature, and settled it in peace; and, uniting the still more jarring passions and infidel contentions of mankind, made all conspire to His eternal glory, and cooperate for the universal good!

(G. Mathew, M. A.)

People
Jeremiah
Places
Anathoth, Jerusalem, Jordan River
Topics
Anyone, Bare, Consuming, Desert, Destroyers, Destruction, Devour, Devoureth, Devouring, Devours, Flesh, Heights, Hills, Hilltops, Open, Peace, Places, Plain, Safe, Sends, Spoilers, Swarm, Sword, Waste, Wilderness
Outline
1. Jeremiah, complaining of the prosperity of the wicked, by faith sees their ruin.
5. God admonishes him of his brothers' treachery against him;
7. and laments his heritage.
14. He promises to the penitent return from captivity.

Dictionary of Bible Themes
Jeremiah 12:12

     5511   safety

Library
Calms and Crises
'If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and though in a land of peace thou art secure, yet how wilt thou do in the pride of Jordan?'--JER. xii. 5, R.V. The prophet has been complaining of his persecutors. The divine answer is here, reproving his impatience, and giving him to understand that harder trials are in store for him. Both clauses mean substantially the same thing, and are of a parabolic nature. The one adduces the metaphor
Alexander Maclaren—Expositions of Holy Scripture

Are You Prepared to Die?
"There is a land of pure delight, Where saints immortal reign; Infinite day excludes the night, And pleasures banish pain." There everlasting spring abides, And never-withering flowers; Death, like a narrow sea, divides This heavenly land from ours." Taking "the swelling of Jordan" to represent the precise time of death, the question really is, what shall we do when we come to die? "How wilt thou do in the swelling of Jordan?" I. We notice, in the first place, that this is an EXCEEDINGLY PRACTICAL
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 11: 1865

Synagogues: their Origin, Structure and Outward Arrangements
It was a beautiful saying of Rabbi Jochanan (Jer. Ber. v. 1), that he who prays in his house surrounds and fortifies it, so to speak, with a wall of iron. Nevertheless, it seems immediately contradicted by what follows. For it is explained that this only holds good where a man is alone, but that where there is a community prayer should be offered in the synagogue. We can readily understand how, after the destruction of the Temple, and the cessation of its symbolical worship, the excessive value attached
Alfred Edersheim—Sketches of Jewish Social Life

The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour,
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Of the Trinity and a Christian, and of the Law and a Christian.
EDITOR'S ADVERTISEMENT. These two short treatises were found among Mr. Bunyan's papers after his decease. They probably were intended for publication, like his 'Prison Meditations' and his 'Map of Salvation,' on a single page each, in the form of a broadside, or handbill. This was the popular mode in which tracts were distributed; and when posted against a wall, or framed and hung up in a room, they excited notice, and were extensively read. They might also have afforded some trifling profit to aid
John Bunyan—The Works of John Bunyan Volumes 1-3

Jeremiah, a Lesson for the Disappointed.
"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord."--Jeremiah i. 8. The Prophets were ever ungratefully treated by the Israelites, they were resisted, their warnings neglected, their good services forgotten. But there was this difference between the earlier and the later Prophets; the earlier lived and died in honour among their people,--in outward honour; though hated and thwarted by the wicked, they were exalted to high places, and ruled in the congregation.
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent
Thomas Watson—A Body of Divinity

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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