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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 12:1–6. His four-level outline is real structure in the source text, so it is rendered as structure.
The prophet doubts not but it would be of use to others to know what had passed between God and his soul, what temptations he had been assaulted with and how he had got over them; and therefore he here tells us,
I.What liberty he humbly took, and was graciously allowed him, to reason with God concerning his judgments, Jer 12:1.
He is about to plead with God, not to quarrel with him, or find fault with his proceedings, but to enquire into the meaning of them, that he might more and more see reason to be satisfied in them, and might have wherewith to answer both his own and others' objections against them. The works of the Lord, and the reasons of them, are sought out even of those that have pleasure therein. Psa 111:2. We may not strive with our Maker, but we may reason with him. The prophet lays down a truth of unquestionable certainty, which he resolves to abide by in managing this argument: Righteous art thou, O Lord! when I plead with thee. Thus he arms himself against the temptation wherewith he was assaulted, to envy the prosperity of the wicked, before he entered into a parley with it. Note, When we are most in the dark concerning the meaning of God's dispensations we must still resolve to keep up right thoughts of God, and must be confident of this, that he never did, nor ever will do, the least wrong to any of his creatures; even when his judgments are unsearchable as a great deep, and altogether unaccountable, yet his righteousness is as conspicuous and immovable as the great mountains, Psa 36:6. Though sometimes clouds and darkness are round about him, yet justice and judgment are always the habitation of his throne, Psa 97:2. When we find it hard to understand particular providences we must have recourse to general truths as our first principles, and abide by them; however dark the providence may be, the Lord is righteous; see Psa 73:1. And we must acknowledge it to him, as the prophet here, even when we plead with him, as those that have no thoughts of contending but of learning, being fully assured that he will be justified when he speaks. Note, However we may see cause for our own information to plead with God, yet it becomes us to own that, whatever he says or does, he is in the right.
II.What it was in the dispensations of divine Providence that he stumbled at and that he thought would bear a debate.
It was that which has been a temptation to many wise and good men, and such a one as they have with difficulty got over. They see the designs and projects of wicked people successful: The way of the wicked prospers; they compass their malicious designs and gain their point. They see their affairs and concerns in a good posture: They are happy, happy as the world can make them, though they deal treacherously, very treacherously, both with God and man. Hypocrites are chiefly meant (as appears, Jer 12:2), who dissemble in their good professions, and depart from their good beginnings and good promises, and in both they deal treacherously, very treacherously. It has been said that men cannot expect to prosper who are unjust and dishonest in their dealings; but these deal treacherously, and yet they are happy. The prophet shows (Jer 12:2) both their prosperity and their abuse of their prosperity.
1.God had been very indulgent to them and they were got beforehand in the world: "They are planted in a good land, a land flowing with milk and honey, and thou hast planted them! nay, thou didst cast out the heathen to plant them," Psa 44:2, Psa 80:8. Many a tree is planted that yet never grows nor comes to any thing; but they have taken root; their prosperity seems to be confirmed and settled. They take root in the earth, for there they fix themselves, and thence they draw the sap of all their satisfaction. Many trees however take root which yet never come on; but these grow, yea they bring forth fruit; their families are built up, they live high, and spend at a great rate; and all this was owing to the benignity of the divine Providence, which smiled upon them, Psa 73:7.
2.Thus God had favoured them, though they had dealt treacherously with him: Thou art near in their mouth and far from their reins. This was no uncharitable censure, for he spoke by the Spirit of prophecy, without which it is not safe to charge men with hypocrisy whose appearances are plausible. Observe,
(1.)Thought they cared not for thinking of God, nor had any sincere affection to him, yet they could easily persuade themselves to speak of him frequently and with an air of seriousness. Piety from the teeth outward is no difficult thing. Many speak the language of Israel that are not Israelites indeed.
(2.)Though they had on all occasions the name of God ready in their mouth, and accustomed themselves to those forms of speech that savoured of piety, yet they could not persuade themselves to keep up the fear of God in their hearts. The form of godliness should engage us to keep up the power of it; but with them it did not do so.
III.What comfort he had in appealing to God concerning his own integrity (Jer 12:3):
But thou, O Lord! knowest me. Probably the wicked men he complains of were forward to reproach and censure him (Jer 18:18), in reference to which this was his comfort, that God was a witness of his integrity. God knew he was not such a one as they were (who had God near in their mouths, but far from their reins), nor such a one as they took him to be, and represented him, a deceiver and a false prophet; those that thus abused him did not know him, Co1 2:8. "But thou, O Lord! knowest me, though they think me not worth their notice." 1. Observe what the matter is concerning which he appeals to God: Thou knowest my heart towards thee. Note, We are as our hearts are, and our hearts are good or bad according as they are, or are not, towards God; and this is that therefore concerning which we should examine ourselves, that we may approve ourselves to God. 2. The cognizance to which he appeals: "Thou knowest me better than I know myself, not by hearsay or report, for thou hast seen me, not with a transient glance, but thou hast tried my heart." God's knowledge of us is as clear and exact and certain as if he had made the most strict scrutiny. Note, The God with whom we have to do perfectly knows how our hearts are towards him. He knows both the guile of the hypocrite and the sincerity of the upright.
IV.He prays that God would turn his hand against these wicked people, and not suffer them to prosper always, though they had prospered long:
"Let some judgment come to pull them out of this fat pasture as sheep for the slaughter, that it may appear their long prosperity was but like the feeding of lambs in a large place, to prepare them for the day of slaughter," Hos 4:16. God suffered them to prosper that by their pride and luxury they might fill up the measure of their iniquity and so be ripened for destruction; and therefore he thinks it a piece of necessary justice that they should fall into mischief themselves, because they had done so much mischief to others, that they should be pulled out of their land, because they had brought ruin upon the land, and the longer they continued in it the more hurt they did, as the plagues of their generation (Jer 12:4): "How long shall the land mourn. (as it does under the judgments of God inflicted upon it) for the wickedness of those that dwell therein? Lord, shall those prosper themselves that ruin all about them?" 1. See here what the judgment was which the land was now groaning under: The herbs of every field wither (the grass is burnt up and all the products of the earth fail), and then it follows of course, the beasts are consumed, and the birds, Kg1 18:5. This was the effect of a long drought, or want of rain, which happened, as it should seem, at the latter end of Josiah's reign and the beginning of Jehoiakim's; it is mentioned Jer 3:3, Jer 8:13, Jer 9:10, Jer 9:12, and more fully afterwards, ch. 14. If they would have been brought to repentance by this less judgment, the greater would have been prevented. Now why was it that this fruitful land was turned into barrenness, but for the wickedness of those that dwelt therein? Psa 107:34. Therefore the prophet prays that these wicked people might die for their own sin, and that the whole nation might not suffer for it. 2. See here what was the language of their wickedness: They said, He shall not see our last end, either, (1.) God himself shall not. Atheism is the root of hypocrisy. God is far from their reins, though near in their mouth, because they say, How doth God know? Psa 73:11; Job 22:13. He knows not what way we take nor what it will end in. Or, (2.) Jeremiah shall not see our last end; whatever he pretends, when he asks us what shall be in the end hereof he cannot himself foresee it. They look upon him as a false prophet. Or, "whatever it is, he shall not live to see it, for we will be the death of him," Jer 11:21. Note, [1.] Men's setting their latter end at a great distance, or looking upon it as uncertain, is at the bottom of all their wickedness, Lam 1:9. [2.] The whole creation groans under the burden of the sin of man, Rom 8:22. It is for this that the earth mourns (so it may be read); cursed is the ground for thy sake.
V.He acquaints us with the answer God gave to those complaints of his, Jer 12:5, Jer 12:6.
We often find the prophets admonished, whose business it was to admonish others, as Isa 8:11. Ministers have lessons to learn as well as lessons to teach, and must themselves hear God's voice and preach to themselves. Jeremiah complained much of the wickedness of the men of Anathoth, and that, notwithstanding that, they prospered. Now, this seems to be an answer to that complaint.
1.It is allowed that he had cause to complain (Jer 12:6): "Thy brethren, the priests of Anathoth, who are of the house of thy father, who ought to have protected thee and pretended to do so, even they have dealt treacherously with thee, have been false to thee, and, under colour of friendship, have designedly done thee all the mischief they could; they have called a multitude after thee, raised the mob upon thee, to whom they have endeavoured, by all arts possible, to render thee despicable or odious, while at the same time they pretended that they had no design to persecute thee nor to deprive thee of thy liberty. They are indeed such as thou canst not believe, though they speak fair words to thee. They seem to be thy friends, but are really thy enemies." Note, God's faithful servants must not think it at all strange if their foes be those of their own house (Mat 10:36), and if those they expect kindness from prove such as they can put no confidence in, Mic 7:5.
2.Yet he is told that he carried the matter too far.
(1.)He laid the unkindness of his countrymen too much to heart. They wearied him, because it was in a land of peace wherein he trusted, Jer 12:5. It was very grievous to him to be thus hated and abused by his own kindred. He was disturbed in his mind by it; his spirit was sunk and overwhelmed with it, so that he was in great agitation and distress about it. Nay, he was discouraged in his work by it, began to be weary of prophesying, and to think of giving it up.
(2.)He did not consider that this was but the beginning of his sorrow, and that he had sorer trials yet before him; and, whereas he should endeavour by a patient bearing of this trouble to prepare himself for greater, by his uneasiness under this he did but unfit himself for what further lay before him: If thou hast run with the footmen and they have wearied thee, and run thee quite out of breath, then how wilt thou contend with horses? If the injuries done him by the men of Anathoth made such an impression upon him, what would he do when the princes and chief priests at Jerusalem should set upon him with their power, as they did afterwards? Jer 20:2; Jer 32:2. If he was so soon tired in a land of peace, where there was little noise or peril, what would he do in the swellings of Jordan, when that overflows all its banks and frightens even lions out of their thickets? Jer 49:19. Note,
[1.]While we are in this world we must expect troubles, and difficulties. Our life is a race, a warfare; we are in danger of being run down.
[2.]God's usual method being to begin with smaller trials, it is our wisdom to expect greater than any we have yet met with. We may be called out to contend with horsemen, and the sons of Anak may perhaps be reserved for the last encounter.
[3.]It highly concerns us to prepare for such trials and to consider what we should do in them. How shall we preserve our integrity and peace when we come to the swellings of Jordan?
[4.]In order to our preparation for further and greater trials, we are concerned to approve ourselves well in present smaller trials, to keep up our spirits, keep hold of the promise, keep in our way, with our eye upon the prize, so run that we may obtain it. Some good interpreters understand this as spoken to the people, who were very secure and fearless of the threatened judgments. If they have been so humbled and impoverished by smaller calamities, so wasted by the Assyrians, - if the Ammonites and Moabites, who were their brethren, and with whom they were in league, proved false to them (as undoubtedly they would), - then how would they be able to deal with such a powerful adversary as the Chaldeans would be? How would they bear up their head against that invasion which should come like the swelling of Jordan?
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
“Why does the way of the wicked prosper? Why do all those who do evil things thrive?” Here the prophet steps out from his usual discourse. On other occasions he brings before God prayers and sorrow about sinners. But it seems here that he is beginning a dispute with God: Why is God merciful to them when they certainly do not deserve his mercy because their hearts are hard and stubborn? Truly, Jeremiah is not the only one who asks this question. Many righteous people wanted to know, as if they debated with God about his multitude of mercies to sinners. Job and David and Habakkuk wondered in this way about the mystery of God’s extended patience. But they all had one goal—to call sinners to repentance. This is why they explained this mystery of [divine] extended patience, and tried to reveal to sinners all the benefits that the Lord promised to those who repent. For he is good, and slow to anger to the sons of Adam, and as a hospitable Father, showers them with his gifts. But at the same time, righteous people let them know beforehand the punishment that they can expect if they remain hardened in their hearts and will not stop their wicked stubbornness. Jeremiah had the same goal: by fear and promises to wake up and to call Israel to serve their God.
(Chapter 12 - Verses 1 onwards) Indeed, you are just, O Lord, if I argue with you (or because I want to satisfy you); however, I will speak to you about judgments. What is it that the way of the wicked prospers? It is well for all who break the law and act unjustly. You have planted them and they have taken root, they grow and bear fruit (or they have borne children and produce offspring). You are near their mouths, but far from their hearts. Truly, this is a discussion of all those who act unjustly, and the meaning is summarised in the 72nd Psalm, in which the Prophet says: How good is the God of Israel to those who are upright in heart! But my feet were almost moved; my steps had well nigh slipped. For I was envious of the wicked, seeing the prosperity of sinners, etc. (Psalm 73:1-2). However, this is especially said against heretics, who, though they are impious, prosper in their ways; and they beget children whom they have deceived in their heresy, and they act deceitfully and unjustly, so as to rob the Church. And while they persist in their wickedness of opinion, they boast that they are planted by God, and that they have sent forth roots, and have begotten children and brought forth fruit. But although they often repeat the name of Christ, they do not have God as their dweller, according to that of Isaiah: This people honors me with their lips: but their heart is far from me (Isaiah 29:13).
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Summary
Jeremiah 12:1 encapsulates the prophet's profound theological struggle and raw lament before the Lord. While unequivocally affirming God's inherent righteousness and justice, Jeremiah boldly confronts the perplexing paradox of the wicked prospering and those who act treacherously experiencing peace and success. This verse serves as a powerful opening to a divine dialogue, revealing the prophet's deep trust in God's character even amidst his bewildering observations of the world's pervasive injustices.
Context
Literary Context
Jeremiah 12:1 marks the beginning of a significant "confession" or lament from the prophet, one of several deeply personal and theological dialogues between Jeremiah and God that punctuate the book. These laments (e.g., Jeremiah 11:18-23, Jeremiah 15:10-21, Jeremiah 17:14-18, Jeremiah 18:18-23, and Jeremiah 20:7-18) reveal Jeremiah's inner turmoil and the immense burden of his prophetic calling. This specific lament follows God's declaration of impending judgment against the men of Anathoth in Jeremiah 11:21-23, a judgment that may have intensified Jeremiah's struggle with the broader issue of justice, as he himself faced persecution while the unrighteous seemed to flourish.
Historical & Cultural Context
Jeremiah's prophetic ministry spanned a tumultuous period in Judah's history, from the reign of King Josiah through the final years leading to the Babylonian exile. This era was characterized by profound moral decay, widespread idolatry, political instability, and a pervasive abandonment of the Mosaic covenant. Despite God's warnings delivered through Jeremiah, the people of Judah, including their leaders, engaged in rampant social injustice, oppression of the vulnerable, and false worship. Yet, many of these corrupt individuals appeared to enjoy prosperity and security, while Jeremiah, the faithful messenger, endured ridicule, rejection, and persecution (as vividly depicted in Jeremiah 20:1-6). The prevailing cultural expectation, deeply ingrained from the Deuteronomic covenant and wisdom literature, was that righteousness would lead to blessing and wickedness to curse. The observed reality, however, presented a stark and deeply perplexing contrast to this understanding, fueling Jeremiah's desperate plea.
Key Themes
Jeremiah 12:1 introduces the perennial theological problem of theodicy, which grapples with the question of how a good, omnipotent, and just God can permit evil and suffering, particularly when the wicked seem to prosper and the righteous suffer. It highlights the theme of divine justice and its timing, challenging human assumptions about immediate retribution and comprehensive understanding of God's ways. The verse also underscores the profound importance of prophetic lament and honest prayer, demonstrating that a deep, authentic relationship with God allows for the expression of profound doubt, confusion, and even accusation, all while maintaining a foundational trust in His unchanging character. This bold questioning, rooted in an initial affirmation of God's righteousness, is a significant aspect of Jeremiah's unique prophetic voice and serves as a model for believers grappling with similar issues of injustice in their own lives and the world.
Exposition and Analysis
Key Word Analysis
Meaning "just" or "lawful." This opening affirmation is critically important. Despite the profound questions that immediately follow, Jeremiah first declares God's inherent and unquestionable moral perfection and justice. This declaration sets the theological foundation for his plea, indicating that his struggle is not with God's character itself, but with his limited human comprehension of God's ways in a seemingly unjust world. It establishes his lament as one born of faith, not rebellion.
Meaning "to wrangle" or "to hold a controversy." This word carries a strong legal connotation, suggesting that Jeremiah is not merely complaining but is presenting a formal case or argument before God. He is engaging in a legal dispute, seeking clarification and vindication from the ultimate Judge, reflecting a deep intimacy and trust in God's willingness to hear and respond to such a direct challenge.
Meaning "a verdict," "sentence," "formal decree," or "justice." Jeremiah desires to understand God's decrees, rulings, and actions concerning the state of affairs in Judah. He is asking for insight into the divine rationale behind the apparent discrepancy between God's justice and the prosperity of the wicked, seeking to reconcile what he observes with what he knows to be true about God's moral governance.
Meaning "a road (as trodden)" or figuratively, "a course of life or mode of action." This term refers to the lifestyle, conduct, and moral trajectory of the wicked. Jeremiah is not just questioning their occasional success, but their entire pattern of life and its apparent positive outcomes, which seems to contradict the expected consequences of unrighteousness.
Meaning "to push forward," "to be good," or "to be profitable." This word describes the success, advancement, and well-being experienced by the wicked. Jeremiah is perplexed by their apparent ease and lack of hindrance, which stands in stark contrast to the suffering and opposition he himself experiences as God's faithful prophet.
Meaning "to act covertly," "to deal deceitfully," or "to act unfaithfully." This word, reinforced by the related noun H899 (beged, "treachery"), highlights the deep moral corruption of those who are succeeding. They are not merely disobedient but actively deceptive, betraying trust and covenant obligations. Jeremiah's question is amplified by the fact that such profound moral failing is met with apparent happiness and success.
Verse Breakdown
"Righteous [art] thou, O LORD, when I plead with thee"
Jeremiah initiates his lament by unequivocally affirming God's absolute justice, moral integrity, and inherent rightness. This declaration is not a mere formality but a foundational theological truth that anchors his subsequent bold questioning. It establishes that his struggle stems from a place of faith and reverence, not rebellion or doubt in God's nature, but rather in his understanding of God's current actions.
"yet let me talk with thee of [thy] judgments"
Despite acknowledging God's righteousness, Jeremiah boldly requests permission to engage in a direct, even confrontational, dialogue about God's ways and decrees. He seeks to understand the divine rationale behind the current state of affairs, implying a desire for clarity and a deeper comprehension of God's governance of the world, particularly in light of observed injustices.
"Wherefore doth the way of the wicked prosper?"
This is the core of Jeremiah's complaint and the central theological problem he grapples with. He observes that those who live in opposition to God's commands, characterized by moral corruption and injustice, appear to succeed and flourish in their endeavors, experiencing material and social well-being. This observation directly challenges the traditional understanding of immediate divine retribution and raises the profound question of theodicy.
"[wherefore] are all they happy that deal very treacherously?"
This clause reinforces and intensifies the previous question, specifically highlighting the apparent well-being, tranquility, and success of those who act faithlessly, deceitfully, and perfidiously. The prophet is profoundly perplexed by the seeming lack of immediate consequence or divine intervention for those who betray trust and engage in deep moral corruption, while he, a faithful servant, suffers.
Literary Devices
Jeremiah 12:1 is a quintessential example of a Lament, a common biblical genre where an individual or community voices distress, complaint, or sorrow to God. The prophet masterfully employs Rhetorical Question ("Wherefore doth...?") to express his profound perplexity and challenge God, not out of disrespect, but out of a desperate, faith-driven desire for understanding. There is a strong Juxtaposition and Contrast established between the affirmed righteousness of God and the observed prosperity of the wicked, creating a deep theological tension that drives the entire lament. The verse also embodies the problem of Theodicy, the theological attempt to reconcile God's goodness and omnipotence with the existence of evil and suffering, particularly the apparent flourishing of the unrighteous. Jeremiah's opening affirmation of God's righteousness before posing his difficult questions demonstrates a profound Paradox within his faith, where trust and struggle coexist.
Theological and Thematic Connections
Jeremiah 12:1 grapples with one of the most enduring theological dilemmas throughout human history: the problem of theodicy, or why the wicked often appear to prosper while the righteous suffer. This tension is not unique to Jeremiah but is a recurring theme throughout Scripture, reflecting the honest struggles of faith in a fallen world. The prophet's bold questioning, rooted in an unwavering affirmation of God's righteousness, demonstrates that authentic faith allows for honest wrestling with divine mysteries. While God's ways often remain beyond full human comprehension, the consistent biblical response to this dilemma is that God's justice, though sometimes delayed from a human perspective, is ultimately certain and will be fully realized in His perfect timing. The temporary prosperity of the wicked is never the final word; rather, it serves as a test of faith for the righteous and a testament to God's patience, which ultimately leads to a definitive judgment and the establishment of His righteous reign.
Reflection and Application
Jeremiah 12:1 offers profound comfort and guidance for believers who find themselves perplexed by the injustices of the world, where evil seems to flourish and righteousness appears unrewarded. It validates the human experience of confusion, frustration, and even anger when faced with such paradoxes. The prophet's example teaches us the vital importance of bringing our deepest doubts and most challenging questions directly to God in prayer, not as an act of rebellion, but as an expression of profound trust in His character and His willingness to engage with our struggles. This verse encourages us to cultivate a faith that is robust enough to wrestle with divine mysteries, knowing that God's ultimate justice and wisdom transcend our limited understanding. It calls us to persevere in righteousness, even when it seems unrewarded, trusting that God's timing is perfect and His final judgment is sure. Our call is to faithfulness, leaving the timing and method of justice to the One who is perfectly righteous.
Questions for Reflection
FAQ
Is it wrong to question God's justice, as Jeremiah does here?
No, Jeremiah's lament demonstrates that it is not wrong to question God, provided it is done with reverence and an underlying trust in His character. Jeremiah begins by affirming God's righteousness ("Righteous art thou, O LORD"), which frames his subsequent questions as a plea for understanding, not an accusation. This honest wrestling with God, as seen throughout the Psalms (e.g., Psalm 13) and the book of Job, is a hallmark of authentic faith, inviting a deeper, more intimate relationship rather than a superficial one. It acknowledges our limited perspective and God's infinite wisdom.
Why do the wicked often appear to prosper in the Bible and in real life?
The Bible acknowledges the temporary prosperity of the wicked as a perplexing reality (e.g., Psalm 73). This can be due to God's patience and long-suffering, giving time for repentance (2 Peter 3:9). It can also serve as a test for the righteous, refining their faith and teaching them to trust in God's ultimate justice rather than immediate gratification or visible rewards (1 Peter 1:6-7). Ultimately, the Bible consistently teaches that the prosperity of the wicked is fleeting, and a final, certain judgment awaits them (Proverbs 11:21; Revelation 20:11-15).
What does "judgments" mean in this verse?
In Jeremiah 12:1, "judgments" (Hebrew: mishpâṭ) refers to God's decrees, ordinances, and acts of justice. Jeremiah is not questioning God's moral right to judge, but rather asking for an explanation of God's ways and decisions concerning the current state of the world, particularly why His divine justice does not seem to be immediately applied to the wicked. It encompasses God's moral governance and His active involvement in the world, which Jeremiah is struggling to reconcile with his observations of apparent injustice. He seeks insight into God's righteous administration of the earth.
Christ-Centered Fulfillment
Jeremiah's lament in Jeremiah 12:1 finds its most profound Christ-centered fulfillment in the person and work of Jesus Christ. The very question, "Wherefore doth the way of the wicked prosper?" is answered most definitively at the cross. On that cross, Jesus, the only truly righteous one (1 Peter 2:22), suffered the ultimate injustice, being condemned and crucified while the wicked (Pilate, Herod, the Sanhedrin, and the mob) seemed to triumph. Yet, it was precisely through this ultimate act of suffering and apparent defeat that God's perfect justice and boundless mercy converged, providing propitiation for sin and demonstrating His righteousness (Romans 3:25-26). The resurrection of Christ (Romans 1:4) serves as God's definitive vindication of the righteous sufferer and the unshakeable promise that the temporary prosperity of evil will ultimately give way to divine judgment and the establishment of God's eternal kingdom. Believers are called to follow Christ's example, enduring suffering and injustice with faith, knowing that true prosperity is found not in temporal success but in eternal life and conformity to the image of the Son of God, whose ultimate triumph assures that all wrongs will be made right at His glorious return (Philippians 2:9-11).