John Calvin Commentary Jeremiah 12:3

"But thou, O Jehovah, knowest me; thou seest me, and triest my heart toward thee: pull them out like sheep for the slaughter, and prepare them for the day of slaughter." — Jeremiah 12:3 (ASV)

The Prophet is not here concerned 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. Although the Jews, and even the citizens of Anathoth, his own people, unjustly persecuted him, he was not motivated by private wrongs; and though he disregarded these entirely, yet he could not give up the defense of his office. Therefore, he 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 were not contending with a mortal being, but with God himself.

Therefore he says, But you, Jehovah, know me and see me, and test my heart toward you; that is, you know how sincerely I serve you, and endeavor to fulfill my vocation, and thus to obey your 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, so that they might know that they had been until now secure to no purpose, and to their own ruin, because God had spared them. Those who consider that the Prophet was himself troubled, because he saw that God was gracious and kind to the ungodly, think that, with reference to himself, he took comfort from this—that the judgment of God was near at hand. However, I have no doubt that the Prophet had regard for the Jews, as I have already reminded you. When, therefore, he saw that they were lethargic in their delusions, he intended to rouse their sensibilities by saying, “I see how it is, O Lord; you do indeed allow this; but what else is your purpose but that they should be fattened for the day of slaughter?”

He says, first, You will draw them out: others read, “You will 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 anyone is drawn out against his will; and this is the sense most suitable to the present passage.

You will then draw them out; that is, you will suddenly draw them out to slaughter. He therefore 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 if they were all deaf, but speaks to God himself, so that his doctrine might be more effectual: You then will draw them out, and do you prepare them—for it is a prayer—do you then prepare them for the day of slaughter.

The last expression ought especially to be noticed. The Prophet indeed seems here, in an excited state, to imprecate ruin on the people; but there is no doubt 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 God had commanded him to denounce to the people. He had often promulgated what God had resolved to do to them, but he had moved no one. So he now asks God to fulfill 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 so that they may bear wool and bring forth young, they are not fed so that they may grow fat, and a moderate quantity of food will suffice for them. But when anyone intends to prepare sheep or oxen for slaughter, he fattens them. So then, feeding them is nothing else than fattening them, and fattening them is a preparation for their slaughter.

I have therefore said that a very useful doctrine is included in this way 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 supplied with good things so that they may grow fat—it is fattening or cramming. Let us then not be troubled that they are thus covered with their own fatness, for they are prepared for the day of slaughter.