TRV
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
Two Centuries of 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.
“How long will the earth mourn and the grass of the field be dried up from the evil of the inhabitants in it?” The prophet here again talks as if the earth is alive when he says that the earth mourns on account of the evil of those who walk on it. For each of us, then, the earth either mourns or rejoices. For either it mourns from the evil of those who inhabit it or it rejoices from the virtue of those who inhabit it. For each of us, then, the element itself either rejoices or mourns. If earth does so, perhaps also the rest of the elements do also … including water.
(Verse 4) How long will the earth mourn, and all the herbage of the region wither because of the wickedness of those who dwell in it? The animal and the bird have perished because they have said: Our last things will not be seen (or God will not see our ways). Whatever happens in the world, whether good or evil, happens not without the providence and chance of God, but by his judgment. The earth is now barren, the herbage dries up. Do you want to know the reason? Those who dwell in wickedness do this: so that the animals on the earth and the birds of the sky are consumed, because all these creatures were created for the use of humans: who have risen to such blasphemy as to say that God is ignorant of His own ways, and does not know what each individual will suffer. But what he says, 'How long?' signifies the enduring wrath of God, because the hearts of sinners were not inclined to repentance.
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Summary
Jeremiah 12:4 is a poignant prophetic lament that vividly portrays the widespread environmental devastation—the land's mourning, withered vegetation, and perishing wildlife—as a direct and undeniable consequence of the deep-seated wickedness of its inhabitants. This ecological suffering is not merely a natural disaster but a tangible manifestation of divine displeasure, brought about by the people's arrogant defiance and their spiritual blindness, believing that God is either unaware of or indifferent to their ultimate fate and final judgment.
Context
Literary Context
This verse is situated within a deeply personal and theological dialogue between the prophet Jeremiah and Yahweh, immediately following Jeremiah's impassioned complaint in Jeremiah 12:1-3. Having questioned why the wicked prosper, Jeremiah now shifts his focus to the devastating effects of their unrighteousness on the very land they inhabit. This lament serves as a powerful indictment, demonstrating that the apparent prosperity of the wicked is fleeting and that their actions have far-reaching, destructive consequences, even upon creation itself. It sets the stage for God's challenging response in Jeremiah 12:5-6, where He calls Jeremiah to prepare for even greater trials, implying that the current suffering is but a foretaste of more severe judgments to come.
Historical & Cultural Context
Jeremiah prophesied during a tumultuous period in Judah's history, spanning the reigns of several kings from Josiah to Zedekiah, leading up to the Babylonian exile (late 7th to early 6th century BCE). The nation was characterized by rampant idolatry, social injustice, and widespread moral corruption, despite Jeremiah's persistent calls for repentance. In ancient Israelite thought, there was a strong covenantal link between the people's obedience to God and the fertility and well-being of the land. Disobedience was understood to bring curses, including drought, famine, and desolation, as outlined in covenant texts like Leviticus 26 and Deuteronomy 28. The "mourning" land and withered herbs would have been immediately recognizable signs of divine judgment for covenant unfaithfulness. The people's defiant statement, "He shall not see our last end," reflects a profound spiritual arrogance and a pervasive denial of God's active involvement in human affairs, a common characteristic of a society on the brink of judgment.
Key Themes
Jeremiah 12:4 powerfully articulates several crucial themes. Firstly, it highlights the Consequences of Sin, demonstrating that human moral decay has tangible, destructive effects not only on society but also on the natural world. The suffering of the land and its creatures is a direct ecological outcome of human wickedness, echoing the principle found in Isaiah 24:5 where the earth is defiled by its inhabitants. Secondly, the verse underscores the principle of Divine Judgment, even if not explicitly stated as God's direct action in this specific verse. The ecological devastation is understood as a manifestation of God's displeasure and a natural consequence of breaking covenant with Him, a theme frequently emphasized in the Old Testament, such as in Leviticus 26:33. Lastly, the verse exposes the profound Spiritual Blindness and Skepticism of the people. Their arrogant declaration, "He shall not see our last end," reveals a dangerous delusion—they believe God is either ignorant of their actions, indifferent to their wickedness, or powerless to intervene. This denial of God's omniscience and omnipotence is a recurring motif of rebellion in Scripture, vividly portrayed in passages like Psalm 10:11.
Exposition and Analysis
Key Word Analysis
This primitive root (H56) signifies a deep lamentation or bewailing, often associated with death, grief, or great calamity. When applied to the land, as here, it personifies creation, attributing human emotion to it, thereby emphasizing the profound and widespread sorrow and devastation caused by the people's sin. It suggests a state of desolation and barrenness akin to a funeral procession for the earth itself, grieving over the moral decay of its inhabitants.
This term (H3001) denotes the act of drying up or shriveling, particularly in reference to vegetation. In the context of Jeremiah 12:4, it vividly describes the ecological impact of the people's wickedness, where the life-sustaining "herbs of every field" lose their vitality and perish. It conveys a sense of desiccation, barrenness, and the loss of life, directly linking moral decay to environmental collapse and the withdrawal of divine blessing.
Derived from a word meaning "after" or "behind," this term (H319) refers to the ultimate outcome, the future, or the final destiny. In the context of the wicked's defiant statement, "He shall not see our last end," it signifies their ultimate judgment, destruction, or reckoning. They arrogantly believe that God will not witness or bring about their final downfall, demonstrating a profound spiritual delusion regarding divine justice and omniscience.
Verse Breakdown
"How long shall the land mourn"
This rhetorical question opens the verse with a poignant lament, personifying the very earth as grieving. It implies a deep, prolonged suffering and a cry for an end to the desolation, highlighting the severity of the situation and perhaps Jeremiah's own anguish. It evokes a sense of cosmic empathy, where creation itself groans under the weight of human sin.
"and the herbs of every field wither"
This clause provides specific, tangible imagery of the ecological devastation, depicting the widespread perishing of vegetation. It illustrates the tangible, life-threatening consequences of the people's actions, affecting the basic sustenance of life and signaling a breakdown in the natural order.
"for the wickedness of them that dwell therein?"
This crucial phrase establishes the direct cause-and-effect relationship. The suffering of the land and its flora is explicitly attributed to the "wickedness" (Hebrew, raʻ) of the inhabitants, emphasizing human sin as the root cause of the environmental crisis and the divine judgment it incurs.
"the beasts are consumed, and the birds;"
The scope of the devastation expands to include the animal kingdom. Both large quadrupeds ("beasts") and flying creatures ("birds") are perishing, indicating a comprehensive ecological collapse that spares no part of creation. This highlights the all-encompassing nature of the judgment and the interconnectedness of all life.
"because they said, He shall not see our last end."
This final clause reveals the profound spiritual arrogance and delusion underlying the people's wickedness. Their belief that God is either unaware of their deeds, indifferent to their actions, or powerless to bring about their ultimate judgment is the fundamental defiance that provokes such widespread suffering. It underscores their denial of divine omniscience and justice, a fatal flaw that seals their fate.
Literary Devices
Jeremiah 12:4 is rich in literary devices that amplify its message. Personification is prominently used, as the "land mourn[s]," attributing human emotion to the earth to convey the depth of its suffering and the impact of human sin. The opening "How long...?" is a Rhetorical Question, expressing Jeremiah's deep anguish and impatience for divine intervention, while simultaneously serving as an indictment of the prolonged wickedness. The verse employs a powerful Cause and Effect relationship, explicitly linking the "wickedness" of the inhabitants to the "mourning" land, "withered herbs," and "consumed beasts and birds." This direct correlation underscores the theological principle that sin has tangible, destructive consequences on creation. Furthermore, there is a subtle Irony in the people's declaration, "He shall not see our last end." While they believe God is oblivious to their ultimate fate, the very suffering they are experiencing—the mourning land and perishing life—is a clear manifestation of God seeing and acting in judgment, even if not yet in final reckoning. This highlights the futility of their spiritual blindness.
Theological and Thematic Connections
Jeremiah 12:4 stands as a powerful testament to the interconnectedness of human morality and the well-being of creation, a foundational principle in biblical theology. It underscores the covenantal relationship between God, His people, and the land, where faithfulness brings blessing and fruitfulness, while disobedience leads to curses and desolation. The people's defiant declaration, "He shall not see our last end," exposes a profound spiritual blindness and a dangerous denial of God's omniscience and sovereign justice. This verse warns that such arrogance does not nullify divine oversight but rather precipitates tangible consequences, demonstrating that God is indeed aware of and actively involved in the affairs of humanity and His creation, bringing about judgment when His covenant is continually violated. The lament of the land serves as a prophetic warning, a visible sign of the spiritual decay within the nation and the impending, inevitable divine reckoning.
Reflection and Application
Jeremiah 12:4 serves as a timeless mirror, reflecting the profound impact of human sin on the world around us. It challenges us to move beyond a narrow view of sin as merely personal transgression and to recognize its far-reaching, even ecological, consequences. In an age grappling with environmental degradation, this verse reminds us that our stewardship of creation is intrinsically linked to our spiritual health and obedience to God. The arrogance of those who declare, "He shall not see our last end," is a stark warning against spiritual complacency and the dangerous illusion that our actions go unnoticed by a sovereign God. True wisdom begins with acknowledging God's omnipresence and His ultimate authority over all things, including our final destiny. This verse calls us to cultivate a profound sense of accountability, to live with the awareness that our choices, both individual and collective, have real-world implications, and to repent of any attitudes that deny God's active involvement in our lives and in the world. It urges us to live righteously, not only for our own sake but for the flourishing of all creation.
Questions for Reflection
FAQ
Does God truly punish the land for human sin?
Yes, biblical theology frequently presents a direct correlation between human covenant faithfulness and the well-being of the land, and conversely, between human disobedience and the land's suffering. This is rooted in the covenant curses outlined in texts like Leviticus 26 and Deuteronomy 28, where famine, drought, and desolation are promised consequences for breaking God's laws. The "mourning" of the land in Jeremiah 12:4 is not just a poetic metaphor but reflects a theological reality where sin corrupts not only humanity but also the created order, leading to tangible environmental distress as a manifestation of divine displeasure and judgment. This principle is also seen in Hosea 4:1-3.
What does "He shall not see our last end" mean?
This phrase encapsulates the profound spiritual arrogance and delusion of the wicked. It signifies their belief that God is either unaware of their actions, indifferent to their wickedness, or powerless to bring about their ultimate judgment, destruction, or final reckoning. It is a defiant denial of God's omniscience (His all-knowing nature) and His omnipotence (His all-powerful nature) to execute justice. This attitude reflects a deep-seated rebellion, as seen in Psalm 10:11 where the wicked say, "God has forgotten; he has hidden his face; he will never see it." Jeremiah 12:4 highlights that such a belief is a dangerous self-deception, as the very suffering of the land is evidence that God does see and will bring about their "last end."
Christ-Centered Fulfillment
Jeremiah 12:4, with its lament over a land groaning under the weight of human sin, powerfully foreshadows the cosmic brokenness that necessitated the coming of Christ. The "mourning" of the land and the perishing of creation due to human wickedness find their ultimate solution in the redemptive work of Jesus Christ. The sin that causes creation to groan, as described in Romans 8:22, is precisely what Christ came to address. He is the Lamb of God who takes away the sin of the world, offering Himself as the perfect sacrifice to atone for the very wickedness that defiles the earth. Furthermore, the wicked's arrogant declaration, "He shall not see our last end," is utterly refuted by the Christ who is the Alpha and the Omega, the beginning and the end (Revelation 1:8). Jesus, as the Son of Man, is the one who will return in glory to judge the living and the dead, and before whom every knee will bow. He is the one who knows what is in man and to whom all things are naked and open. His first coming initiated the new creation, and His second coming will bring about the full renewal of creation, where there will be new heavens and a new earth where righteousness dwells, and the land will no longer mourn but rejoice (Isaiah 65:17-19). Thus, Christ is the ultimate answer to the lament of Jeremiah 12:4, providing both the atonement for sin and the hope for a restored creation and a righteous "last end" for those who trust in Him.