Jeremiah 12:3

Jer 12:3 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.

Ver. 3. But thou, Lord, knowest me, &c., ] q.d., I can safely appeal unto thee, and take thee for a witness of mine innocence and integrity, that I have thee not in my mouth only, as they, but in my heart also, which is wholly devoted to thy fear, ut sit tecum, hanging toward thee, and hankering after thee continually. {a}

Pull them out as sheep.] Punish some of them presently for an example of thy providence, and reserve others of them till hereafter for an instance of thy patience. See Jer 11:20.

Prepare them.] Heb., Sanctify them. {as Isa 13:3; Isa 6:7} Fatted ware is but fitted for the shambles.

{a} Tremellius.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

12:3 Although Jeremiah’s words seem self-righteous, he was submissive to the Lord’s personal searching of his heart. Jeremiah was also angry enough to demand that his enemies suffer the fate they had intended for him. He hoped they would be butchered or slaughtered like helpless sheep. Jeremiah did not seem to desire their forgiveness or their return to the Lord.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The Hebrew word is, Sanctify them, meaning, that God would be sanctified in the destruction of the wicked, to whom God for a while giveth prosperity, that afterward they should the more feel his heavy judgment when they lack their riches which were a sign of his mercy.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

knowest me-- (Psa 139:1).

tried . . . heart-- (Jer 11:20).

toward thee--rather, "with Thee," that is, entirely devoted to Thee; contrasted with the hypocrites (Jer 12:2), "near in . . . mouth, and far from . . . reins." This being so, how is it that I fare so ill, they so well?

pull . . . out--containing the metaphor, from a "rooted tree" (Jer 12:2).

prepare--literally, "separate," or "set apart as devoted."

day of slaughter-- (Jam 5:5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. But thou, O Lord, knowest me] I know that the very secrets of my heart are known to thee; and I am glad of it, for thou knowest that my heart is towards thee - is upright and sincere.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Prophet is not here solicitous about himself, but, on the contrary, undertakes the defense of his own office, as though he had said that, he faithfully discharged the office committed to him by God. Though then the Jews, and even the citizens of Anathoth, his own people, unjustly persecuted him, yet he was not excited by private wrongs; and though he disregarded these entirely, he yet could not give up the defense of his office. He then does not speak here of his own private feelings, but only claims for himself faithfulness and sincerity before God in performing his office as a teacher; as though he had said that he executed what God had commanded him to do, and that therefore the Jews contended not with a mortal being, but with God himself.

Hence he says, But thou, Jehovah, knowest me and seest me, and triest my heart towards thee; that is, thou knowest how sincerely I serve thee, and endeavor to fulfin my vocation, and thus to obey thy command. He afterwards glories over them as a conqueror, and says, Draw them forth as sheep for the day of sacrificing, prepare them for slaughter Here no doubt the Prophet intended not only to touch, but sharply to wound the Jews, in order that they might know that they had been hitherto secure to no purpose, and to their own ruin, because God had spared them. They who consider that the Prophet was himself troubled, because he saw that God was propitious and kind to the ungodly, think that, with reference to himself, he took comfort from this, — that the judgment of God was nigh at hand; but I doubt not but that the Prophet had regard to the Jews, as I have already reminded you. When, therefore, he saw that they were torpid in their delusions, he intended to rouse their sensibilities by saying, “I see how it is, O Lord; thou dost indeed concede thyself; but what else is thy purpose but that they should be fattened for the day of slaughter?”

He says, first, Thou wilt draw them out: others read, “Thou wilt lead them forth,” and quote a passage in Judges 20:32, where נתק nutak, is taken in this sense. The word properly means to draw out with force, as when a tree is pulled up, or when any one is drawn out against his will; and this is the sense most suitable to the present passage. Thou wilt then draw them out; that is, thou wilt suddenly draw them out to slaughter. He then intimates that there was no reason for the Jews to be dormant in their prosperity, for God could in a moment act against them; and as the pain of one in labor is sudden, so also, when the wicked say, Peace and security, their ruin will come suddenly upon them. (1 Thessalonians 5:3) This then is what the Prophet now means: but he goes on in his way of teaching; for he does not address men as they were all deaf, but speaks to God himself, that his doctrine might be more effectual: Thou then wilt draw them out, and do thou prepare them; for it is a prayer: do thou then prepare them for the day of slaughter

The last expression ought especially to be noticed. The Prophet indeed seems here in an excited feeling to imprecate ruin on the people; but there is no doubt but that he was here discharging the duty of his office, for he was the herald of God’s vengeance. He therefore asks God to execute what he had commanded him to denounce on the people. He had often promulgated what God had resolved to do to them, but he had moved no one: he now then asks God to fulfin what he had foretold the Jews — that they should shortly perish, because they refused to repent.

We may also learn from this passage, — that when the ungodly accumulate wealth, they are in a manner fattened. When oxen plough, and sheep are fed that they may bear wool and bring forth young, they are not fed that they may grow fat, and a moderate quantity of food will suffice them; but when any one intends to prepare sheep or oxen for the slaughter, he fattens them. So then the feeding of them is nothing else than the fattening of them; and the fattening of them is a preparation for their slaughter. I have therefore said that a very useful doctrine is included in this form of speaking; for when we see that plenty of wealth and power abound with the ungodly and the despisers of God, we see that they are in a manner thus fined with good things, that they may grow fat: — it is fattening or cramming. Let us then not bear it in that they are thus covered with their own fatness, for they are prepared for the day of slaughter. It follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(3) Thou, O Lord, knowest me.—Like all faithful sufferers from evil-doers before and after him, the prophet appeals to the righteous Judge, who knows how falsely he has been accused. In words in which the natural impatience of suffering shows itself as clearly as in the complaints of Psalms 69, 109, he asks that the judgment may be immediate, open, terrible. As if recalling the very phrase which he had himself but lately used (Jer_11:19), he prays that they too may be as “sheep for the slaughter,” dragged or torn away from their security to the righteous penalty of their wrong.

Prepare.—Better, devote. The Hebrew word, as in Jer_6:4, involves the idea of consecration.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. The second half of the v. presents some difficulty. Jeremiah’s personal enemies have not yet been definitely mentioned, nor, if we take Co.’s view and place this passage (see on Jer_11:18-23) earlier, have they been even hinted at. If, on the other hand, it refers to the wicked generally, we may question whether Jeremiah drew a distinction between their coming fortunes and those of the nation as a whole. Co. accordingly agrees so far with Du. as to omit this part of the v.

pull them out] a strong expression in the Hebrew. The verb is that rendered “are broken” in Jer_10:20.

prepare] For mg. Heb. sanctify see on Jer_6:4.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But thou, O Lord, knowest me,.... The Lord knew him before he was born, Jer 1:5, he knew what he designed him for, and what use he would make of him; and he knew him now, and loved him, and cared for him, as his prophet; he knew his sincerity and faithfulness, and took notice of it, with what integrity he performed his office, and discharged his duty; and he knew that all his enemies said of him were scandal and reproach, lies and calumnies.

Thou hast seen me; his inside, his heart, and all in it; for all things are naked and open to the eyes of an omniscient God:

and tried mine heart towards thee; he had tried him by various afflictive providences, and his heart was found towards God; the affections and desires of his soul were towards him, and he remained faithful and upright before him, and not like the wicked before mentioned.

Pull them out like sheep for the slaughter; either out of the fold, or from a fat pasture; so fat sheep are plucked from the rest, in order to be killed: this shows that their riches, affluence, and plenty, served but to ripen them for ruin and destruction, and were like the fattening of sheep for slaughter; which the prophet, by this imprecation, suggests and foretells would be their case, as a righteous judgment upon them; see Jam 5:5.

Prepare them for the day of slaughter; or, "sanctify them" (w); set them apart for it: this, doubtless, refers to the time of Jerusalem's destruction by the Chaldeans.

(w) "et sanctifica eos", V. L. Montanus; "segrega", Piscator; "destina", Schmidt; "consecra", Cocceius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Thou hast seen me ... - Rather, “Thou seest me and triest mine heart” at all times, and knowest the sincerity of its devotion” toward Thee.”

Pull them out - The original is used Jer 10:20 of the rending asunder of the cords of the tent, and Eze 17:9 of the tearing up of roots. Jeremiah does not doubt God’s justice, or the ultimate punishment of the wicked, but he wants it administered in a summary way.

Prepare - literally, “sanctify,” i. e., devote.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Gather. God orders his prophet to announce the misery of the wicked.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

But thou, O Lord, knowest me: thou hast seen me, and tried my heart toward thee: here seemeth to be something understood, viz. But, Lord, it is otherwise with me, I am maligned, and my life is hunted after; yet, Lord, thou knowest the sincerity of my heart before and towards thee, thou hast had experience of me in the discharge of my prophetical office, and knowest that I have been faithful in revealing to the people what thou didst reveal to me, yet for this it is they seek my life and would have my blood.

Prepare them for the day of slaughter: Lord, avenge me on this wicked generation, confirm the words against them which I have from thee denounced. Concerning the meaning of expressions of this nature, and the lawfulness of putting up such petitions against those who are not only our enemies, but God’s also, See Poole "Jer 11:20".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. Thou, O Lord, knowest me — A solemn appeal to the heart-searching God, not in the spirit of Phariseeism, but with a clear consciousness of thorough honesty. The fact that God is omniscient is terrible to the sinner, but a source of ineffably precious consolation and strength to the Christian.

Pull them out — Literally, tear them out. The same word is used in Jer_10:20, of the breaking of the cords of the tent, and in Eze_17:9, of the tearing up of roots. No more vigorous word could have been used in this place.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Hast seen me, and tried; rather, seest me, and triest. Pull them out. Perhaps this is correct, and there is an allusion to the figure of the plant in Ver. 2. But the verb need mean no more than "separate". (Jer_6:29) Prepare them; literally, consecrate them, as victims for the sacrifice.

Imprecatory prayers.

"Pull them out like sheep," etc. There are many of these. Some of them, like this one, are very terrible. (cf. Ps 109 Psa_137:9, etc.) How are they to be understood? how justified? Of what use are they to us now? Questions like these cannot but be started in reading such prayers. The difficulty of them has been felt by almost every Christian and even humane reader. To get rid of such difficulty

I SOME HAVE SPIRITUALIZED THEM. The slaughter work which they call for is to be done, not on human bodies, but on human wickednesses, those inward and deadly foes which are so many and which hate us with cruel hatred. But whilst it is quite lawful to so make use of these petitions, it cannot be said that this is what they who first prayed them meant.

II OTHERS HAVE TRIED TO TURN THEM SIMPLY INTO PROPHETIC PREDICTIONS mere announcements of what God would do. But such alteration would never have been thought of but for the moral difficulty of letting them stand as they are. And the alteration is not permissible.

III OTHERS, VERY MANY, HAVE EXPLAINED THEM ON THE GROUND OF THE IMPERFECT SPIRITUAL CONDITION OF GOD"S ANCIENT PEOPLE. "They knew," it is said, "no better. True, their prayers are wrong, unchristian, cruel, but they are to be excused because of the dim light, the very partial knowledge, of those days." But, in reply, it is clear that they were not ignorant; they had plain laws against revenge. (cf. Lev_19:8 Exo_23:4, Exo_23:5) And hence St. Paul, when arguing against revenge, cites the Old Testament, as in Rom_12:19, Rom_12:20, quoting from Deu_32:35 and Pro_25:21. (cf. also Pro_20:22 Pro_24:17) And Job (Job 31) emphatically disavows both the act and thought of revenge; and so David. (Psa_7:4, Psa_7:5) And see David"s conduct in regard to Saul twice. See, too, his gratitude to Abigail for holding him back from revenge. (1Sa 25) And they had numerous laws enjoining mercy (cf. also Balaam"s speech, given in Micah, "What cloth the Lord require of thee, but to do justly, and to love mercy," etc.?).

IV OTHERS HAVE SAID THAT SUCH REVENGEFUL UTTERANCES ARE BUT THE HUMAN ELEMENT IN THE OLD TESTAMENT WRITERS that they were not inspired when they thus speak. But David claims inspiration. (2Sa_23:1, 2Sa_23:2) And the apostles claim it for him; and with especial reference to the hundred and ninth psalm, one of the most notable of these utterances. (Act_1:16) And they were composed for the temple service as acts of worship. Hengstenberg says of them," They were from the first destined for use in the sanctuary. The sacred authors come forth under the full consciousness of being interpreters of the spiritual feelings of the community, organs of God for the ennobling of their feelings. They give back what in the holiest and purest hours of their life had been given to them." Hence we are compelled to regard these utterances as being only

V THAT WHICH IT WOULD BE RIGHT FOR A GOOD MAN, PLACED IN THE LIKE CIRCUMSTANCES, BOTH TO FEEL AND UTTER. Let it be remembered:

1. They knew nothing or but little of the great day of future judgment as we do.

2. The judgments implicated are all temporal. It can never be fight to pray for the eternal damnation of any soul, and this they never do.

3. Many of the expressions are poetical.

4. These desires for the overthrow of their enemies were:

(1) Natural. Resentment against wrong, anger on account of it, and desire that it may be punished, are implanted in us. Let us but place ourselves in their position. How did we feel in the time, e.g., of the Indian Mutiny?

(2) Necessary. In those fierce days a stern and fierce spirit was needed if any people were to hold their own at all (cf. Isaac Taylor, on "Spirit of the Hebrew Poetry").

(3) Based on the eternal truth of Gods retributive justice. God had declared by word and deed this attribute of his. Could it, then, be wrong that they should call on him to show himself what he had declared himself to be?

(4) Left to God to carry out. "Unto God," says Jeremiah, "have I revealed or, "committed my cause.

(5) And in the New Testament we have some similar utterances. (Cf. Mat_23:11)

(6) And we ourselves in war which we all allow to be at times lawful act on these very principles, and do for ourselves what the Old Testament saints only besought God to do. Hence conclude that, in like circumstances and for similar reasons, such prayers as these are not evil. What the New Testament condemns is revenge for private personal injuries, for persecution when suffered for the gospel"s sake; but not war for defensive purposes, and therefore not the stern spirit which is essential to war. And one practical lesson from all such utterances is that they reflect what exists in God a determined and fierce hatred against wickedness and therefore they awaken a salutary fear of that vengeance and an earnest desire to flee from the wrath to come. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

Jeremiah continues speaking to Yahweh.

my heart

Here the "heart" represents a person's thoughts and true feelings. AT: "my thoughts" or "my inner feelings" (See: Metonymy)

Take them away like sheep to the slaughter

Here Jeremiah asks Yahweh to prepare to punish the wicked as if they were sheep to be taken away to be slaughtered. AT: "Take the wicked people away, like sheep for slaughter" or "Prepare to punish those wicked people" (See: Metaphor)

the day of slaughter

"the day they will be destroyed"

How long will the land go on drying up ... because of the wickedness of its inhabitants?

Their land is dry and rain has not come as punishment for the peoples' wickedness.

wither

dry up

The animals and the birds have been taken away

This can be stated in active form. AT: "The animals and the birds are gone" or "The animals and the birds have all died" (See: Active or Passive)

God will not see what happens to us

Possible meanings are 1) The people are saying that God does not know what things will happen to them in their future or 2) God is unaware of their sin. AT: "God does not see the sinful things that we do"

translationWords

know

ewe

slaughter

set apart

mourn

beast

people group

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

But You, O Lord, have known me Also, concerning the men of Anathoth You have aided me, for You have known me.

Draw them out like sheep to the slaughter Draw them out of life to death (detache les in French, separate them, cut them off). Comp. (Joshua 8:6) “until we have drawn (התיקנו) them from the city.”

and prepare them Heb. הקדישם, prepare them.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.