They have sown wheat but harvested thorns. They have exhausted themselves to no avail. Bear the shame of your harvest because of the fierce anger of the LORD." Sermons
I. AS SHOWING THAT MEN DO NOT REAP WHAT THEY HAVE SOWN. They sow wheat. It is surely not to a mere semblance of wheat-sowing that the prophet here refers. It is true that men sow unconsciously the seeds of misery, of a bitter and shameful harvest, the gathering of which they cannot escape. It is true that the men who con-suit present pleasure and the present appearances of things are every day sowing evil seed, without having the least suspicion that they are sowing at all. It is even true that men may be so led away by errors of education, or habits received by mere tradition, as to go on all life through in what they suppose to be right, but which nevertheless is utterly wrong. All this, however, is rather to be classed under the sowing of tares which are like wheat. The prophet is here dealing with the sowing of something really good, and something capable of truly satisfactory results. The truth he would indicate is more fully set forth in our Lord's parable of the four different kinds of seed. The seed which the sower went forth to sow was all good seed. The seed which fell in the good ground was not one whir better than what fell by the wayside. We see, therefore, that a large part of good seed is not reaped. Just according to the area comprised by the terms trodden ground, stony ground, and thorny ground, is there force in the statement that wheat has been sown, and yet wheat not reaped. The prophet's reference is to the great, unquestionable, and peculiar privileges of Israel. The Lord had not dealt with any nation as he had dealt with Israel. Other nations had found rising up amongst them men of genius and worldly wisdom and originating power; but no other nation of antiquity shows in its history any man like a Moses, a Samuel, or a David, or even the very least of the prophets. We look upon Israel, therefore, as representative of all who have enjoyed abundance of religious privileges, of those whose early days have been in the midst of religious instructions and associations. Yet out of this very class the worldliest of the worldly have come. For all the truth that has been bountifully sown not one stalk of result is to be seen. Mark that what is to be first noticed is the negation of good results. Is it not a sad thing that one should have to read first of all of so much Divine truth coming down from heaven, so many glorious revelations, so many angelic visits, so many inspired prophets and witnesses, and then, on the other hand of so little manifest result in regenerated and purified human lives? II. AS SHOWING THAT MEN REAP WHAT THEY HAVE NOT SOWN. Thorns, of course, could not be reaped unless thorns were planted, but no one would deliberately plant thorns. That would be to say, at the very beginning of one's possibilities of choice, "Evil, be thou my good." But the heart of man, rich, deep, inexhaustible ground as it is, has come under a curse of which Genesis 3:18 is but a shadowy suggestion. The vicious willingness of the ground to bring forth thorns and thistles every husbandman knows full well. Jeremiah 4:3 needs to be borne in mind: "Sow not among thorns." Men shrink from the toil and suffering needful to uproot the false and the injurious, and still more difficult do they find the watchfulness and determination which would prevent thorns from getting hold at all; and yet it is perfectly certain that thorns, allowed to continue, wilt in time destroy anything like abiding fruit from the good seed. Note the important difference between the tares and the thorns. The wheat and the tares grow together till the harvest; then the tares are easily separated and burnt. The perfected wheat is as easily separated and garnered. But the thorns choke the wheat, and there is never any real gathering at all. Wheat that does not reach maturity is worth nothing as wheat. It cannot be put into the garner. Hence the keeping down of the thorns is every whir as important as the pushing forward of the wheat. If the negative conditions are neglected, the positive conditions are nullified. Israel was now, as we see, sunk in the filthiest abominations of idolatry. But it had come to this through a long neglect of the most earnest warnings. Note in particular Numbers 33:55, "If ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides." The idolatry of Israel was a far worse thing than the idolatry of the heathen; just as a neglected garden overrun with weeds and briars is worse than a weedy and briery corner of the wilderness (Leviticus 26:16; Deuteronomy 28:38-40; Micah 6:15; Haggai 1:6). - 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 JeremiahPlaces Anathoth, Jerusalem, Jordan RiverTopics Account, Anger, Ashamed, Bear, Burning, Fierce, Fierceness, Fruits, Gain, Got, Grain, Harvest, Harvests, Increase, Increases, Lord's, Nothing, Pain, Planted, Produce, Profit, Reap, Reaped, Revenues, Shame, Shamed, Sick, Sowed, Sown, Strained, Themselves, Thorns, Though, Tired, Wear, Wheat, WrathOutline 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 12:13 4464 harvest 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? Synagogues: their Origin, Structure and Outward Arrangements The Roman Pilgrimage: the Miracles which were Wrought in It. Of the Trinity and a Christian, and of the Law and a Christian. Jeremiah, a Lesson for the Disappointed. The Justice of God Jeremiah Links Jeremiah 12:13 NIVJeremiah 12:13 NLT Jeremiah 12:13 ESV Jeremiah 12:13 NASB Jeremiah 12:13 KJV Jeremiah 12:13 Bible Apps Jeremiah 12:13 Parallel Jeremiah 12:13 Biblia Paralela Jeremiah 12:13 Chinese Bible Jeremiah 12:13 French Bible Jeremiah 12:13 German Bible Jeremiah 12:13 Commentaries Bible Hub |
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