Righteous are You, O LORD, when I plead before You. Yet about Your judgments I wish to contend with You: Why does the way of the wicked prosper? Why do all the faithless live at ease? Sermons
I. THE PROSPERITY OF THE WICKED A STUMBLING-BLOCK TO FAITH. (Vers. 1, 2.) David even is envious over this, and many a saint has felt its bitterness in his soul. That there are instances enough to make the idea plausible that wickedness is the best policy, we all know. The difficulties that beset the honest trader or the conscientious courtier and statesman are proverbial. And often just those measures which are most clearly condemned by Scripture and conscience appear to be the means most justified by the circumstances of the case. This view, however, is corrected by larger experience. It does not take all the facts within its scope, or it does not rightly interpret them. It is impossible for a mere outsider to judge of any one's actual happiness, or the private conditions which most powerfully affect the possession and enjoyment of wealth or high position. The teachings of history and of individual experience will in the end lead to the conclusion, "Better is little with the fear of the Lord than great treasure and trouble therewith" (Proverbs 15:16). II. THE IMPULSE TO FORCE JEHOVAH'S HAND. (Ver. 3). This is the meaning of Jeremiah's imprecation. To one who sees by supernatural aid the tendencies of things, it must be very hard to refrain from this. Judgments that are justified to the moral nature sometimes appear to be mysteriously delayed. What would be well done had better be done quickly. But this is the presumption of the creature, the promptings of ignorance and not of faith. God can afford to wait. It is his character to have long patience, and the results more than justify this in the end. He will work out his purposes in his own way and in his own time, notwithstanding the impatience of his servants inquiring, "What or what manner of time?" There is a species of tempting Providence closely connected with this in many spiritual men. They have the clearest conviction that certain things are right and proper for them to do, and, without consulting as to seasonableness or the best means for their accomplishment, they hasten to do them, and then expect that God will recoup them for the loss they incur or extricate them from the difficulties in which they have entangled themselves. This certainly is not waiting upon the Lord, but an arrogant assumption of his prerogatives. It was the principle that lay at the root of Moses' great transgression; and even the disciples had to be rebuked because they knew not what spirit they were of. III. THE TONE OF THE PROPHET'S PRAYER. Superficially it appears reasonable, considering the character and position of those to whom he refers. And there is at any rate a formal recognition of the righteousness of God to begin with. It is evident, too, that the conscience of the prophet is without offence in the sight of God, and yet there can be no doubt that the language he adopts is not to be justified. He is carried away by excess of zeal, but it is zeal without knowledge, and he himself will be the first bitterly to regret his presumption. It is a perilous thing for any man to attempt to judge his fellows by infallible standards. One thing in the behavior of the prophet was to be commended. He did not conceal these thoughts within himself. He says, "Let me talk with thee," conscious that in this openness of soul lay his moral safety. A few minutes' honest communion with God will tap many a festering sore and correct many a subtle error of spirit and life. The last lesson of Divine revelation is not severity but love. - M.
Righteous art Thou, O Lord, when I plead with Thee. I. WHY GOD SEES FIT TO AFFLICT HIS CHILDREN BY THE DISPENSATIONS OF HIS PROVIDENCE.1. God sometimes afflicts His children to reclaim them from their delusions in religion. They are naturally bent to backsliding. 2. God sometimes afflicts His children to try their sincerity, and give them an opportunity of knowing their own hearts. 3. God sometimes afflicts His children for the purpose of displaying the beauty and excellence of true religion before the eyes of the world. In some cases, at least, we can hardly discover any other important end to be answered by afflicting His peculiar friends, than this, of displaying their superior virtue and piety. II. WHY THEY ARE DISPOSED TO CONVERSE WITH HIM UNDER HIS AFFLICTING HAND. 1. Because they want to know why He afflicts them. 2. They wish to know how they should feel and conduct themselves in their afflicted state. 3. They desire to obtain Divine support and consolation. III. WHAT METHODS THEY TAKE TO CONVERSE WITH GOD IN TIME OF TROUBLE. 1. By meditating upon the history of His providence. 2. By reviewing the course of His conduct towards themselves through all the past scenes and stages of their lives. 3. By prayer, while they are suffering His fatherly chastisements. For this they are greatly prepared, by musing on His past and present dispensations towards themselves and others. These fill their mouths with arguments, and constrain them to draw near to God, and make known their wants and desires, their hopes and fears. This subject may teach the children of God —(1) to restrain their unreasonable expectations of outward prosperity in the present life.(2) That adversity may be much more beneficial to them than prosperity.(3) This subject exhibits a peculiar and distinguishing mark of grace, by which everyone may determine whether he is or is not a real child of God. It is the habitual disposition of the true children of God to converse with Him from day to day, under all the various dispensations of His providence. (N. Emmons, D. D.) Let me talk with Thee of Thy judgments. 1. It is lawful for the saints to enter into the mystery of Divine providence. Providence is the work of God. In its movement we may discern the actings of the Almighty, and if we are properly attentive to it, we may trace the marks of His power, wisdom, faithfulness, goodness, and holiness.2. The saints are permitted to use familiarity with God in these inquiries. He permits them to state their objections, and to make replies to His answers, to plead with Him, in the language of our text. "Let us plead together," says He, "put Me in remembrance," state your objections to any part of My conduct, "declare thou, that thou mayest be justified." Wonderful condescension! 3. It is of the first importance in the inquiries into the dispensations of Providence, that we retain on our spirits an abiding sense of the essential moral attributes of the Disposer of events. (T. M'Crie, D. D.) Wherefore doth the way of the wicked prosper? I. IT DISCOVERS THE INGRATITUDE OF THE HUMAN HEART, and shows the monstrous abuse which men often make of the Divine goodness. Wealth and influence, power and dominion, are the gifts of God, and if suitably improved, are valuable talents. They give individuals many opportunities of being extensively useful, and of doing much good. But, when influence and power are made subservient to gratify the pride, the vanity, and ambition of the sons of men, they are to be accounted the greatest evil. Yet, it will not be denied, that these are sometimes the sad effects which they have produced upon particular individuals. Have not some been guilty of oppression and tyranny, of plunder and robbery, of cruelty and murder? I acknowledge that it is natural enough to wish for prosperity and affluence, power and influence; but, if these blessings were to have the same effect upon us which they have produced in others, would we not account them the greatest curse with which we could be visited? But, though prosperity may not have so shocking an influence upon us as upon some others, if it should minister to covetousness, is it not to be dreaded? Are not these the dispositions which it sometimes excites? Instead of enlarging the heart, and making it more liberal, does it not render men sometimes narrow and contracted? Is not this defeating the end of providence, and perverting its gifts?II. TO BE THE MEANS OF CHASTISING THE REST OF MANKIND. They are allowed to gratify their own bad passions, that they may inflict that punishment upon their fellow creatures which their irreligion and wickedness deserve. Though we may flatter ourselves that we do not merit correction at the hands of men, none will maintain that we do not deserve it at the hand of God. Have we not been froward and undutiful children? God hath told us, in His Word, that He doth not willingly grieve the children of men; but, when correction becomes necessary, a principle of affection leads Him to inflict it. He hath often made wicked men the instruments of His vengeance, to bring His people back to their duty, and to make them learn righteousness. III. TO AGGRAVATE THEIR GUILT AND TO HEIGHTEN THEIR CONDEMNATION. God often setteth the wicked on high and slippery places, that He may bring them down suddenly, and make their fall the greater. They may move heaven and earth with their ambition, and think that their mountain standeth strong; when, lo! their feet are made to stumble upon the dark mountains, and they go down to the silent grave, where there is neither work, wisdom, knowledge, nor device. IV. THAT WE MAY HOLD HIGHER IN ESTEEM THOSE GOOD MEN WHO MAKE THEIR WEALTH AND INFLUENCE SUBSERVIENT TO THE GLORY OF GOD AND TO THE HAPPINESS OF MANKIND. Blessed be God, there are not a few, who, instead of abusing their prosperity, employ it for the benefit of their fellow creatures! So far from gratifying their pride, and indulging in luxury, they exert themselves to promote works of industry and charity. They are ready to deny themselves particular enjoyments, that they may contribute to the comfort of those around them. Instead of being selfish and worldly, they are humane and generous. What a blessing is prosperity, when it is the means of doing good! Our goodness, it is true, cannot extend to God, and He can receive no benefit from it; but it may be exercised towards His necessitous creatures, and He considers a kind office done to them as done to Himself. V. THAT THOSE IN INFERIOR CIRCUMSTANCES MAY BE THANKFUL AND CONTENTED WITH THE SITUATION IN WHICH GOD HATH PLACED THEM. Perhaps you are apt to envy those who live in ease and plenty. But are you aware of the temptations to which prosperous and rich men are exposed, and into which they are too apt to fall? What if affluence should lead you to indulge in pride and vanity, and make you think of yourselves above what you ought to think? What if it should attach you so much to the world, as in a great measure to overlook eternity altogether? Oh, never appear dissatisfied with your condition, or give way to discontent. The very meanest have cause for gratitude, because they have still more than they deserve. Let all of us aspire after being poor in spirit and heirs of the kingdom of God! This is the true riches, of which none can possibly deprive us. (D. Johnston, D. D.) I. WICKED MEN, HOW PROSPEROUS SOEVER THEIR OUTWARD CONDITION IN THIS LIFE, ARE NOT IN REALITY SO HAPPY AS WE ARE APT TO IMAGINE. The reason why those wicked men that prosper in the world are reckoned happy is, because the generality of men entertain a wrong notion of happiness. They fancy it consists in having abundance of riches. Whatever real satisfaction or comfort riches can afford, we are bound by the frame of our nature to seek after that satisfaction. But in reality do we not often see health of body, tranquillity of mind, dwelling in a cottage, whilst bodily pains and restless anxieties fly daily about the palaces of kings? Which shows that happiness is something distinct from riches, something which riches alone can never give us.II. Supposing the wicked men are more happy, and meet with less trouble than other men, let us inquire UPON WHAT ACCOUNTS GOD ALMIGHTY MAY PERMIT THIS, CONSISTENTLY WITH THE CHARACTER OF A WISE, JUST, AND GOOD GOVERNOR OF THE WORLD. Besides the moral enjoyment which springs from virtue only, there are other delights accruing to us from the possession of riches, honour, and secular power. Of these, many wicked men have a greater portion than the virtuous. 1. And the reason is, because some good men are weak in their judgments, and imprudent or indolent in managing their secular affairs; which exposes them to many inconveniences, and hinders their rising in the world. Now, if we ask why the Almighty permits this to the disadvantage of good men, it is the same as if we should ask why He made men free agents. The disadvantages virtuous men labour under at present, will doubtless be recompensed, one day or other, by the just and merciful Governor of the world. In the meantime, the solid pleasure they enjoy as the immediate consequence of their goodness, is surely preferable to any external advantages the wicked may procure themselves by their superior cunning and sagacity. 2. Another reason why God may permit wicked men to prosper in the world seems to be the natural effect of His overflowing goodness. He would give them more time for repentance. 3. Perhaps another reason why the Supreme Being withholds some temporal benefits from good men, which the wicked possess, may be, because He foresees they will prove hurtful to them. Alteration of circumstances often creates a change of manners. And there are some tempers which, I believe, would keep steady to virtue in a scene of adversity, and yet run into open and extreme degrees of vice in a scene of prosperity. II. THE OBJECTION IN THE TEXT SHOULD NOT IN REASON MAKE US ENTERTAIN ANY DISHONOURABLE THOUGHT OF THE DIVINE DISPENSATIONS, BUT RATHER TEACH US TO INFER THE REASONABLENESS AND NECESSITY OF A FUTURE STATE. To know the justness of any scheme, it is necessary to be acquainted with all its parts, and all their mutual relations. How, then, can we determine every particular in the scheme of Providence, of which we must confess ourselves utterly ignorant? Should a man take upon him to condemn a well wrought tragedy by only reading one of its scenes, without considering how it was interwoven with the main plot and contrivance of the work, would he not be justly blamed for his partiality! And is not he more inexcusably partial, who censures the beautiful drama of the Divine government, without knowing the secret contrivance by which it is carried on? I shall only add one observation more to justify Providence against the objection in the text, which is, that we are frequently mistaken who are really good, and who otherwise; and, consequently, are very incompetent judges when men are equitably dealt by. (N. Ball.) I. When you are repining at the prosperity of the wicked, and feel a consequent inclination to relax from your faith in Christ, remember that, IN THE REVELATION THROUGH JESUS CHRIST, WE ARE NOWHERE LED TO EXPECT THAT THE WICKED SHALL NOT BE PROSPEROUS HERE. "Ye will not come to Me that ye may have life," was the remonstrance of our Saviour. "This do, and thou shalt live," the injunction everywhere implied: — live, — not amidst the joys of this transitory scene, but at the right hand of God forever! The treasures of earth were never mentioned by Him to the faithful, but to guard them against their danger, and remind them of a "treasure in heaven." Christ knew the natural opposition of worldly prosperity to the lowly virtues of the Gospel; and, earnest for the everlasting interests of men, guarded them against the desire of things, the possession of which might be fatal: — and, if men would, by ways unwarranted by God, seek what God had forbidden, it was at the double peril of disobeying His commands, and disregarding His counsels.II. THE GOSPEL HAS NOT ONLY FORBIDDEN US TO BE SURPRISED, OR ENVIOUS, AT THE PROSPERITY OF THE WICKED, BUT HAS POSITIVELY SHOWN US THAT A LIFE OF TRIBULATION FOR JESUS' SAKE IS THE PROPER PASSPORT TO HEAVEN. Nothing can be so glorious as the scenes which the Gospel has opened to our faith; but nothing so solemn as those through which we must pass to reach them. We are, in this life, in a state of dangerous apostasy from God: and the glare of prosperity is a light but very ill suited for us to behold. The sufferings of our Lord are held out to our view, that, "looking unto Jesus," who "left us an example, that we should follow His steps," we might take up our cross to do it. Why, then, do you ask, does the way of the wicked prosper? Why, rather ought ye to ask, should the believer in Christ repine at it? Why should he sigh for a state the very opposite to that in which His Saviour walked, and, if gained by sin, gained by means which brought that Saviour to the Cross, and would now open His wounds afresh? III. Another argument which I would use, to check repining at the outward prosperity of sin, is, that IT IS, AT BEST, EXTREMELY OVERRATED, AND ITS NATURE VERY ILL UNDERSTOOD. It is by no means true that prosperity is confined to "the treacherous dealer and the wicked." God has indeed told us, that, to enter into His kingdom, we must meet with opposition, wrestle with contending evils, and pass the time of our sojourning here in fear. But the path, even to temporal blessings, is open to the believer in Christ, though He commands us not to make them the object of our ambition, nor expect them as the consequences of our faith. But, even were this not so, were prosperity confined to sin alone, we surely mistake its nature if its attractions dazzle us, and think but imperfectly of God if we mistrust His goodness. He has not so balanced the good and evil, of this. life as to make every attraction and every joy lie on the side of sin. "There is no peace to the wicked." "They may live in affluence, — but it is not peace. They may live in indolence, — but it is not peace." They may live in thoughtlessness, — but it is not peace. It is not that peace which a God of everlasting mercy can bestow, of which the soul of man, that was made for God, is capable, and for which it unceasingly longs. In talking of that peace of God, we talk of what it is impossible for those who have not experienced it to conceive. IV. But the comprehensive argument, which closes at once all discussion and all doubts, is THE DISCLOSURE AND ADJUSTMENT OF ALL THE WAYS OF GOD IN THE GREAT DAY OF GENERAL RETRIBUTION. If there be a subject of contemplation sublimer than another, or completely interesting to the soul of reasonable man, it is surely the thought of being led hereafter to behold all the glorious works of the great and eternal God: — to see how, through all the amazing vicissitudes of time, He has conducted the affairs of worlds on worlds; and kept distinct, through all the crossings and confusions of myriads of foes, the strait and narrow path to heaven: — how from the jarring elements He reared the goodly frame of nature, and settled it in peace; and, uniting the still more jarring passions and infidel contentions of mankind, made all conspire to His eternal glory, and cooperate for the universal good! (G. Mathew, M. A.) People JeremiahPlaces Anathoth, Jerusalem, Jordan RiverTopics Bring, Case, Cause, Comfort, Complain, Contend, Deal, Dealers, Deceit, Decisions, Discuss, Ease, Evil-doer, Faithless, Happy, Indeed, Judgments, Justice, Matters, O, Plead, Prosper, Prospered, Question, Reason, Rest, Righteous, Secure, Speak, Talk, Thrive, Towards, Treacherous, Treacherously, Treachery, Wherefore, Wicked, Workers, Wouldest, YetOutline 1. Jeremiah, complaining of the prosperity of the wicked, by faith sees their ruin.5. God admonishes him of his brothers' treachery against him; 7. and laments his heritage. 14. He promises to the penitent return from captivity. Dictionary of Bible Themes Jeremiah 12:1 1075 God, justice of Library Calms and Crises'If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? and though in a land of peace thou art secure, yet how wilt thou do in the pride of Jordan?'--JER. xii. 5, R.V. The prophet has been complaining of his persecutors. The divine answer is here, reproving his impatience, and giving him to understand that harder trials are in store for him. Both clauses mean substantially the same thing, and are of a parabolic nature. The one adduces the metaphor … Alexander Maclaren—Expositions of Holy Scripture Are You Prepared to Die? Synagogues: their Origin, Structure and Outward Arrangements The Roman Pilgrimage: the Miracles which were Wrought in It. Of the Trinity and a Christian, and of the Law and a Christian. Jeremiah, a Lesson for the Disappointed. The Justice of God Jeremiah Links Jeremiah 12:1 NIVJeremiah 12:1 NLT Jeremiah 12:1 ESV Jeremiah 12:1 NASB Jeremiah 12:1 KJV Jeremiah 12:1 Bible Apps Jeremiah 12:1 Parallel Jeremiah 12:1 Biblia Paralela Jeremiah 12:1 Chinese Bible Jeremiah 12:1 French Bible Jeremiah 12:1 German Bible Jeremiah 12:1 Commentaries Bible Hub |
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