TRV
Translation
King James Version
Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins.
Complete Jewish Bible
You planted them, and they took root; they grow, and they bear fruit. You are near in their mouths, though far from their hearts.
Berean Standard Bible
You planted them, and they have taken root. They have grown and produced fruit. You are ever on their lips, but far from their hearts.
American Standard Version
Thou hast planted them, yea, they have taken root; they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their heart.
World English Bible Messianic
You have planted them, yes, they have taken root; they grow, yes, they produce fruit: you are near in their mouth, and far from their heart.
Geneva Bible (1599)
Thou hast planted them, and they haue taken roote: they grow, and bring forth fruite: thou art neere in their mouth, and farre from their reines.
Young's Literal Translation
Thou hast planted them, yea, they have taken root, They go on, yea, they have made fruit, Near art Thou in their mouth, And far off from their reins.
In the KJVVerse 19,252 of 31,102
Study This Verse
Commentary on Jeremiah 12 verses 1–6
1 ¶ Righteous art thou, O LORD, when I plead with thee: yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?
2 Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins.
3 But thou, O LORD, knowest me: thou hast seen me, and tried mine heart toward thee: pull them out like sheep for the slaughter, and prepare them for the day of slaughter.
4 How long shall the land mourn, and the herbs of every field wither, for the wickedness of them that dwell therein? the beasts are consumed, and the birds; because they said, He shall not see our last end.
5 If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan?
6 For even thy brethren, and the house of thy father, even they have dealt treacherously with thee; yea, they have called a multitude after thee: believe them not, though they speak fair words unto thee.
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?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(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).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 12:2 captures the prophet's perplexed lament concerning the apparent prosperity of the wicked in Judah, despite their profound spiritual hypocrisy. The verse vividly portrays God's sovereign hand in allowing these unfaithful individuals to flourish outwardly, like well-rooted plants bearing fruit. Yet, it starkly contrasts their vocal profession of faith with their inner spiritual reality, revealing a people whose lips are near to God, but whose hearts, or "reins," are far from Him, exposing a deep chasm between external religious observance and genuine internal devotion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 12:2 masterfully employs several literary devices to convey its powerful message. The most prominent is Metaphor, specifically an extended botanical metaphor, where the wicked are compared to plants that are "planted," "take root," "grow," and "bring forth fruit." This imagery vividly portrays their apparent stability, flourishing, and productivity, which deeply troubles the prophet. The verse also uses powerful Antithesis in the latter half: "thou art near in their mouth, and far from their reins." This sharp contrast between outward verbal proximity to God and inner spiritual distance underscores the profound hypocrisy of the people. Furthermore, there is an element of Irony in God's apparent blessing (planting, rooting, growing, fruiting) upon those whose hearts are far from Him, highlighting the perplexing nature of divine providence that Jeremiah grapples with.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 12:2 is a profound theological statement on the nature of true faith versus superficial religiosity, and God's sovereign knowledge of the human heart. It addresses the age-old dilemma of the prosperity of the wicked, a theme explored throughout Scripture, affirming that God permits such flourishing while simultaneously knowing the true, unfaithful condition of their hearts. This verse serves as a divine indictment of hypocrisy, revealing that outward religious performance without inward devotion is an abomination to God. It underscores the biblical truth that God desires genuine heart-worship and that He sees beyond external actions to the deepest intentions and affections of the soul.
REFLECTION AND APPLICATION
Jeremiah 12:2 serves as a timeless mirror for self-examination, challenging us to look beyond outward appearances and probe the true condition of our hearts. In a world often preoccupied with external success and public perception, this verse reminds us that God's assessment is based on authenticity, not just activity. It calls us to cultivate a faith that is deeply rooted in genuine love and devotion, where our words and our inner lives are in harmony with God's will. When we observe the apparent prosperity of those who disregard God, this passage encourages us to trust in God's ultimate justice and His perfect knowledge of every heart, even when His ways seem inscrutable to us. Our ultimate concern should be the integrity of our own hearts before Him, striving for a faith that is not merely "near in the mouth" but intimately connected to the "reins" of our being.
Questions for Reflection
FAQ
Does God truly "plant" and allow the wicked to prosper, or is this just Jeremiah's perception?
Answer: The verse explicitly states, "Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit." This indicates that God, in His sovereign control, does indeed permit or even enable the outward flourishing of the wicked. This is not merely Jeremiah's perception but a divine acknowledgment. It highlights God's overarching sovereignty, where even the success of the unrighteous falls within His permissive will or broader purposes, perhaps to demonstrate their true character, to test the righteous, or to set the stage for His ultimate judgment. This theme is explored elsewhere, such as in Psalm 73, where the psalmist grapples with the same perplexing reality, only to find peace in God's ultimate justice and the destiny of the wicked.
CHRIST-CENTERED FULFILLMENT
Jeremiah 12:2, with its stark portrayal of outward piety masking inner rebellion, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The Old Testament consistently exposed the inadequacy of mere external obedience and the deep-seated sinfulness of the human heart, as seen in the people of Judah being "near in their mouth, and far from their reins." Jesus, the perfect embodiment of truth and grace, repeatedly challenged this very hypocrisy among the religious leaders of His day, condemning those who honored God with their lips but whose hearts were far from Him (Matthew 15:8-9). He taught that true righteousness comes not from outward acts but from a transformed heart (Matthew 5:20). The New Covenant, prophesied in Jeremiah 31:31-34, is precisely God's solution to this problem: through Christ's atoning sacrifice, the law is written not on tablets of stone but on the "hearts and minds" of His people, enabling genuine internal devotion and a new spiritual reality. Jesus, the true "plant" of righteousness (Isaiah 11:1), came to bear fruit for God (John 15:5), and through His Spirit, He enables believers to be truly near to God, not just in word, but in the deepest parts of their being, transforming their "reins" and making them new creations (2 Corinthians 5:17).