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12:1–6 Jeremiah’s second complaint or lament addresses the apparent injustice of a world where the wicked prosper while the righteous suffer. Jeremiah affirms Yahweh’s righteousness but implies that he suffers unjustly for the wickedness of the people (Jer 12:3). Yahweh’s response (vv. 5–6) is a reminder that He never promised Jeremiah an easy path, and that things are about to get worse.

12:1 let me speak my claims with you Like Job, Jeremiah requests a legal hearing for his grievances. Compare Job 13:3.

Why does the way of the wicked succeed? Jeremiah has been announcing God’s judgment on Judah, yet the judgment has not come, and injustice and oppression continue.

Numerous biblical writers echoed Jeremiah’s frustration over the worldly success of the wicked, in part because one of the teaching methods of ot ethics (e.g., in Proverbs and other Wisdom texts) was to encourage obedience by promising rewards and to discourage disobedience by warning of destruction. Compare Job 12:6; 21:7–15; Psa 92:7; Mal 3:15.

Retribution ZEB Q—Z

12:2 do you plant them Jeremiah both accuses Yahweh of supporting hypocrites and acknowledges His ultimate sovereignty over all things, making Him responsible even for the wicked person’s success. Compare Psa 73:3.

are near in their mouths Compare Isa 29:13. The people outwardly acknowledge Yahweh as the source of their prosperity, but they are insincere.

12:3 and you test that my heart is with you By asking Yahweh to test him, Jeremiah is setting himself up as the righteous sufferer in contrast with the prosperous wicked (Jer 12:1).

Tear them apart like sheep The prophet asks Yahweh to set things right and punish the wicked.

12:5 how will you compete with horses Yahweh’s response to Jeremiah’s complaint offers little consolation. With two analogies, Yahweh emphasizes that Jeremiah’s suffering has only begun. With the worst yet to come, he needs to prepare himself for more and stop complaining about what has already occurred. Both analogies raise the level of exertion or awareness needed to survive.

12:6 your relatives, and the house of your father The lament in 11:18–23 alludes to an attempt on Jeremiah’s life originating with the people of Anathoth, his hometown. Yahweh’s reference to treachery on the part of his own family may be connected to that earlier attempt.

Jeremiah’s family in Anathoth was descended from Abiathar, who served as priest under David. Both Abiathar and Zadok were trusted priests (see 2 Sam 15:24). When Solomon became king, he exiled Abiathar from Jerusalem and sent him back to his estate in Anathoth for supporting Adonijah’s claim to the throne after David’s death (1 Kgs 2:26–27). Zadok had supported Solomon’s succession. This parting of the ways between the families of Zadok and Abiathar may have been a source of bitterness between the priests in Anathoth and those in Jerusalem. Josiah’s reforms attempted to centralize worship at Jerusalem, which would have aggravated this rivalry (see 2 Kgs 23:9). If Jeremiah supported Josiah’s reforms, his family may have responded with hostility. However, Jeremiah’s prophecies here probably date to around the time of Jehoiakim from 601–597 bc, 20 years after Josiah’s reforms. Since Jeremiah’s pro-Babylonian prophecies would have appeared treasonous once Jehoiakim had withdrawn allegiance to Nebuchadnezzar, the hostility from Anathoth may be the result of the family’s attempt to silence a dangerous member whose behavior could have drawn suspicions of treason on all of them.

Abiathar EDB

Abiathar AYBD

Anathoth EDB

they speak kindly to you Yahweh tells Jeremiah that his family is opposing him, and that opposition may be expressed either in outward hostility or through gentle persuasion. Either way, their goals are opposed to what Yahweh has called Jeremiah to do.

12:7–13 Yahweh’s lament over His people subtly responds to Jeremiah’s complaint over his personal suffering; He emphasizes that He, too, has suffered great loss. In fact, His loss is greater than Jeremiah’s because He was compelled by Israel’s sin to hand them over for judgment.

12:7 my inheritance The core sense of the term here is inalienable, permanent possession, so abandoning that heritage is a major loss. See note on Ezek 36:12.

12:8 I hate her Conveys rejection because of unreciprocated love (see Gen 29:31). Compare Hos 9:15.

12:10 shepherds The metaphor of the shepherds could point to the failure of Judah’s leaders (see Jer 10:21 and note) or the invasion of Babylon (see 6:3 and note).

12:12 the sword of Yahweh The invaders are Yahweh’s agents for judgment. Compare Isa 10:5–6.

12:13 they have reaped thorns Refers to the loss of crops to invaders. Judah did all the work, but the invaders will consume the harvest.

12:14–17 Jeremiah adds an oracle of salvation, offering a glimmer of hope to Judah and a glimpse at the future judgment to come against Israel’s enemies. Even though Yahweh may use foreign nations to judge Israel, He will judge those nations in turn for their wickedness (compare Isa 10:12; 14:22–25).

12:15 I will once again have compassion on Pronouncements of Yahweh’s judgment are often followed by reminders of His mercy and compassion (see Deut 30:3; Isa 40:1–2; Ezek 11:16–17).

12:16 they diligently learn the ways of my people Salvation is offered to the nations if they will acknowledge Yahweh’s sovereignty. Compare Isa 2:2–3.

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