Exegetical and Hermeneutical Commentary of Jeremiah 12:5

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?

5. pride ] mg. swelling, but the text agrees better with Zec 11:3 (“the pride of Jordan is spoiled”). The luxuriant vegetation or jungle is meant, the haunt of lions. Cp. Jer 49:19, Jer 50:44.

Fuente: The Cambridge Bible for Schools and Colleges

5, 6. The Divine answer. God does not solve the difficulty, but warns the prophet that he will need still more patience in the future.

Fuente: The Cambridge Bible for Schools and Colleges

Yahweh rebukes Jeremiahs impatience, showing him by two proverbial sayings, that there were still greater trials of faith in store for him. Prosperous wickedness is after all a mere ordinary trial, a mere running with the footmen; he will have to exert far greater powers of endurance.

And if in the land … – Rather, and in a land of peace thou art secure; but how wilt thou do amid the pride of Jordan? if thou canst feel safe only where things are tranquil, what wilt thou do in the hour of danger? The pride of Jordan is taken to, mean the luxuriant thickets along its banks, famous as the haunt of lions (compare Jer 49:19; Jer 50:44; Zec 11:3). What will the prophet do when he has to tread the tangled maze of a jungle with the lions roaring round him?

Jer 12:6

Called a multitude – Rather, called aloud. Compare Jer 4:5. In all this Jeremiah was the type of Christ (compare Zec 13:6; Mar 3:21; Joh 7:5).

Fuente: Albert Barnes’ Notes on the Bible

Jer 12:5

If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses?

The heroism of endurance

Jeremiah had to pay the price of singularity. He had to learn not only to do without the sweet incense of popular favour, but also to stand unflinching even when it turned into the hot breath of hatred. He had to submit not only to be without friends, but to see friends become foes. This experience through which the prophet passed is a cruel one It either makes a man or mars him, and nearly always hardens him. It creates an indignation, a holy anger sometimes against men, sometimes against the strange, untoward state of affairs, sometimes against God. Jeremiah here is kicking against the pricks which have wounded the feet of men for centuries: how to account for the fact that in a world governed by a righteous God righteousness should often have to suffer so much. His indignant soul, on fire for justice, cries out that it ought not to be so. Jeremiahs wherefore about the wicked is really a why about himself. Why am I bared to the blast in following Thy will and performing Thy command? why are tears and strife my portion? why am I wearied out and left desolate, though I am fighting the Lords battle? That is the prophets real complaint. Notice the answer, surely the strangest and most inconsequent ever given. The complaint is answered by a counter-complaint. Jeremiahs charge against God of injustice is met by Gods charge against Jeremiah of weakness. If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses? Though in a land of peace thou art secure, yet how wilt thou do (O faint-hearted one!) in the pride of Jordan? The pride of Jordan means the dangerous ground by the river, where the heat is almost tropical and the vegetation is rank. It is jungle, tangled bush wherein wild beasts lurk, leopards and wolves and (at that time also) lions. The answer to the complaint against the hardness of his lot is just the assertion that it shall be harder still. Does it seem an unfeeling answer? It was the answer Jeremiah needed. He needed to be braced, not pampered. He is taught the need of endurance. Only a heroic soul could do the heroic work needed by Israel and by God; and it was the greatest heroism of all which was needed, the heroism of endurance. Nothing worth doing can be done in this world without something of that iron resolution. It is the spirit which never knows defeat, which cannot be worn out, which has taken its stand and refuses to move. This is the patience about which the Bible is full; not the sickly counterfeit which so often passes for patience, but the power to bear, to suffer, to sacrifice, to endure all things, to die, harder still, sometimes, to continue to live. The whole world teaches that patience. Inch by inch each advance has to be gained, fought for, paid for, kept. It is the lesson of all history also, both for the individual and for a body of men who have espoused any cause. Christs Church has survived through her power to endure. The mustard seed, planted with tears and watered with blood, stood the hazard of every storm, gripped tenaciously the soil, twining its roots round the rocks, reared its head ever a little higher, and spread out its branches ever a little fuller, and when the tempest came held on for very life; and then, never hasting, never resting, went on in the Divine task of growing; and at last became the greatest of trees, giving shelter to the birds of the air in its wide-spreading branches. It is the same secret of success for the individual spiritual life. In your patience ye shall win your soul. This method is utterly opposed to the worlds method of insuring success, which is by self-assertion, aggressive action, force for force, blow for blow. Patience, not violence, is the Christians safety Even if all else be lost it saves the soul, the true life. It gives fibre to the character. It purifies the heart, as gold in the furnace. What do we know of this heroic endurance? In our fight with temptation, in our warfare against all forms of evil, have we used our Masters watchword, and practised our Masters scheme? Think of our temptation in the matter of foreign missions, for example. We are easily made faint-hearted about it. We say that results are disproportionate to the effort; or rather (for that is not true) we are overpowered by the vastness of the work. If we find our small attempt a burden, how can we face the vaster problem of making the kingdoms of this world the kingdom of God and His Christ? If we are wearied in our race with footmen, how can we contend with horses? We are so easily dispirited, not only in Christian enterprise, but also in personal Christian endeavour. We are so soon tempted to give up. We need some iron in our blood. We need to be braced to the conflict again. We need the noble scorn of consequence. What have we done, the best of us, for God or for man? (Hugh Black.)

Testing questions

The text may be applied to–

I. Duties. If in the ordinary duties of life you have been wearied, how will you be able to meet the higher and special duties to which you may be called? Manfully and courageously face these, and then you may hope to meet the others with strength equal to their performance.

II. Trials. If the trials which are common to man tax your patience, how will you do when called to pass through extraordinary? Do not give way under these, but endure them without shrinking, then when the Job-like trials come, you may bear them as he did.

III. Temptations. If those, common to man, have taxed your strength, and led you to complain of their severity, how will you do when special and more than ordinary temptations come upon you? Resist the devil in the first temptation, and you will be better able to resist him in the second, and so on.

IV. Troubles. Do the ripples on the waters of the sea of life affect you, then how will you do when the surges of the tempest come upon you? Do the dark clouds of the sky frighten you, then how will you feel when the lurid lightning and terrible thunders fill the heavens? (J. Bate.)

Comparative estimate of trials

I. The unhappy disposition which shows itself in many persons to disquiet themselves unduly on account of comparatively small trials. That man should, under any circumstances, seek to become his own tormentor is a singular anomaly, and strikingly proves how sin infatuates the human mind. The desire of happiness is a native and universal feeling in the breast. We do not assert that men are required to stifle all natural feeling, and to maintain a stoical apathy in reference to what we term inferior trials. The inconveniences and lighter evils of life must be felt. One person is seen to brood over what is called the badness of the times: another is in trouble, because his mercantile or household affairs are disarranged through the unfaithfulness of servants or dependants: a third is unhappy because the tongue of slander has gone forth against him: and a fourth is out of sorts because he had ardently aspired at something which he has failed to obtain. It is observable, moreover, that persons are often wont to complain in connection with those very points where they have the least possible ground for complaint. This man makes a trial of a bad speculation in trade, though his barns are filled with plenty, and his presses burst out with new wine; and that man makes a trial of certain domestic irregularities, while, in the main, he is thickly encompassed with domestic mercies.

II. The bearing which the disposition or propensity of which we have spoken, has upon the real afflictions of life, as well as upon the souls spiritual conflict.

1. In the natural course of things we may expect that man to be ill prepared for a season of sorrow, who is wont to fret and disquiet himself on common and frequently recurring occasions. The mind which is not inured to salutary discipline will, sooner or later, be found an enemy to its own peace.

2. But let us take higher ground, and view the subject in a spiritual light. In the case of the true believer, we cannot, for a moment, doubt that God designs every circumstance which befalls him, however minute, and every trial which comes upon him, however slight, to work for his good. Neither can we doubt that this gracious design is answered or defeated, according to the disposition of mind in which either comforts or crosses are received.

3. All the crosses and inconveniences of life should have the effect of sending the Christian to a throne of grace. No circumstance which threatens to harass the mind is too trivial to be carried to God in prayer, with a view to the obtaining of that assistance which is promised for every time of need. It will seldom, however, be found that persons who yield to the habit of magnifying inferior evils, and discomposing their minds with comparatively trifling occurrences, will see fit to pray for a right spirit in connection with these things, and for grace suited to the occasion. The consequence of the omission can hardly fail to be experienced in the darker day of adversity, when large supplies of strength are needed, and when increased exertion is called for.

4. In spiritual as well as in providential dispensations, the lesser has its bearing upon the greater. A propensity to be discouraged or alarmed, if perchance an envenomed dart is, now and then, hurled from Satans quiver, or if a cloud occasionally overcasts the souls experience, is by no means a desirable preparative for that severer discipline of the life of grace, with which few of the Lords people are entirely unacquainted.

Lessons–

1. The language of Divine reproof should put every Christian upon serious and faithful self-examination.

2. It is well, in a certain way, to anticipate seasons of heavy affliction. Think how soon health may be interrupted, friends removed, schemes defeated, and hopes forever blasted! Such thoughts, if sanctified in answer to prayer, will have a happy effect upon the general character of your experience.

3. Seasons of intense suffering are often made occasions of signal interpositions in behalf of Gods people. Your emergency shall prove your Heavenly Fathers opportunity; your heaviest trials shall be made the marked occasions of your realising the greatness of His power, and the intensity of His love.

4. It is the Gospel of Jesus Christ which imparts to the gloomy foliage of this wilderness world every particle of the radiance with which it is tinged. To see in Christ Jesus, the foundation of our every hope, the source of our strength, the channel of our consolations, the vitality of every spiritual principle and movement in our souls,–this is truly to know Him as the power of God, and the wisdom of God. (W. Knight, M. A.)

The Christians triumph

One of the greatest battles on record was fought and won, seven hundred years ago, by the merchants and artisans of Brussels against the arms of France. Reduced by famine to the greatest straits, the city one evening opened her beleaguered gates, not to admit the enemy, but that such as were able to carry arms might march out–to make their last throw in the bloody game of war. The night, which was falling down when they came in sight of the banners and tents of France, was spent by their enemies in riot and carousings. It was spent by these wise, brave burghers in seeking rest for tomorrows fight; and by their leaders, in making the most skilful arrangements. The men of Brussels rose with the dawn, and took what was to some, and might be to all, their last earthly meal. Knowing that they, a few rude townsmen, had no chance against the magnificent host of France unless God helped the fight for home, and wife, and children, and liberty, they cried to heaven for help. Every man made confession, and received the rites administered to the dying. The solemn service concluded, they rose from their knees; closed their ranks; levelled their pikes; and wheeling round so as to throw the glare of the sun in the eyes of the enemy, came down on their lines an avalanche of steel. The charge was irresistible. They bore cuirass and knightly lance before them; and these base-born traders scattered the chivalry of France, like smoke before the wind, and chaff before the whirlwind. This story illustrates a remarkable saying of one who fought many battles, and seldom, if ever, lost any. Asked to what he attributed his remarkable success, he replied, I owe it, under God, to this, that I made it a rule never to despise an enemy. To what warfare is this rule so applicable as to the Christians; to the battles of the faith; to those conflicts which the believer is called to wage with Satan, the world, and the flesh? In spiritual matters we are, under the guidance of the Holy Spirit and of the Word of God, to steer right between the two; and, to help you forward in this safe and blessed course, let me explain and answer the question of the text.

I. Man is less a match for Satan now than when Satan, at their first encounter, proved himself more than a match for man. The bravest soldiers hang back from the breach, where, as it belches forth fire and smoke, they have seen the flower of the army fall; mowed down like grass. The bravest seamen dread the storm which has wrecked, with the stout ship, the gallant lifeboat that had gone to save its crew; men saying, If with her brave hands and buoyant power she, whelmed among the waves, could not live in such a sea, what chance for common craft? And what chance for us where our first parents perished? how can guilt stand where innocence fell? Hope there is none for us out of Christ.

II. If we were overcome by sin ere it had grown into strength, we are now less able to resist it. Fallen though we are, there remains a purity, modesty, ingenuousness, and tenderness of conscience, about childhood, that looks as if the glory of Eden yet lingered over it, like the light of day on hilltops at even, when the sun is down. It has wrung our heart, as we looked on some lost and loathsome creature–the pest of society, and the shame of her sex–to think of the days when she was a smiling infant in a mothers happy arms, or, ignorant of evil, lisped long-forgotten prayers at a mothers knee; when her voice rose in the psalms of family worship, or of the house of God, like the song of a seraph in the skies. Alas! How is the gold become dim! how is the most fine gold changed! Justifying this sad description, The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies,–alas, how soon does sin cloud lifes brightest dawn! If we were no match for the cub, how shall we conquer the grown lion? If we had not strength to pull out the sapling, how are we to root up the tree? Every new act of sin casts up an additional impediment in our way of return to virtue, and to God; until that which was once only a molehill swells into a mountain that nothing can remove, but the faith at whose bidding mountains are removed, and cast into the depths of the sea. I can do all things through Christ who strengtheneth me.

III. Show how these difficulties are to be overcome. The Spirit and the flesh, grace and nature, heavenly and earthly influences, are sometimes so fairly balanced, that like a ship with wind and tide acting on her with equal power, but in opposite directions, the believer makes no progress in the Divine life. He loses headway. He does not become worse, but he grows no better; and it is all he can do to hold his own. Sometimes, indeed, he loses ground; falling into old sins. Temptation comes like a roaring sea squall, and, finding him asleep at his post, drives him backward on his course; and farther now from heaven than once he was, he has to pray, Heal my backsliding, renew me graciously, love me freely–For Thy names sake, O Lord, pardon mine iniquity, for it is great. Are we never to grow fit for heaven? is our hope of it but a pious dream, a beautiful delusion? Daily called to contend with temptation, the battle often goes against us; in these passions, and tempers, and old habits, the sons of Zeruiah are too strong for us. Not that we do not fight. That startling cry, The Philistines are on thee, Samson! rouses us; we make some little fight; but too often resisting only to be conquered, we are ready to give up the struggle, saying, It is useless; and like Saul in Gilboas battle, to throw away sword and shield. We would; but that, cheered by a voice from above, and sustained by hope in Gods grace and mercy, we can turn to our souls to say, Why art thou cast down, my soul; why is my spirit disquieted within me?–rise; resume thy arms; renew the combat; never surrender–Hope thou in God, for I shall yet praise Him who is the health of my countenance, and my God. (T. Guthrie, D. D.)

Fearful odds

I. The troubles of the mind in this life are often sharp and bitter, enough to tax its powers to the seeming limit of endurance. When the mind looks back upon its past history, views its present state, and anticipates its future destiny, and finds in them respectively occasions of regret, shame, and alarm, it is filled with acute suffering. And if this survey is directed to its moral condition and relations, if it is led to view itself as endowed with a capacity to know and choose good and evil, as having its being under the government of God, bound to obey His laws, and liable to answer at His throne for all its faults and offences, it tastes the bitterness of an accusing conscience, and is stung with keen remorse, and agitated with horrible dread. Yet, in such moments of unwonted moral illumination, we do but guess of that which shortly shall be. What the eye then sees, it sees, after all, but through a glass darkly. And oh! if the glimpse be so horrible, what shall be the naked vision? If such periods be so rich in suffering, what shall be the eternity they foreshadow? For memory is now exceedingly imperfect, and self-knowledge partial, and the horrors of the prospect before us mitigated by the medium of future opportunity and preparation, through which they are seen. Time covers up much of our wickedness from ourselves; and self-love and the deceitfulness of sin so ten the ugliness of our faults; and futurity presents a thousand avenues of escape, and convenient seasons of reformation. Thus we now have resorts and refuges whither we can betake ourselves from the arrows of conscience. Then, oh! if in this land of peace wherein we trust,–wherein there is so much in which the soul may confide, so much to stay it up, and give it quietness in reference to its controversy and reckoning with God,–we find the sense of our sinfulness and the apprehensions of wrath too much for us, a wearisome burden too heavy to be borne, what, oh! what shall we do in the swelling of Jordan, when the waters shall overflow our hiding places? And if a wounded spirit we cannot bear, now, while there are so many nostrums of our own to soothe its pains, while there is a sovereign balm at hand to heal it, and a good Physician near to bind it up; how, oh! how shall we endure its smart, when indignation shall vex it as a thing that is raw beneath its own eye; and the eye of God, shining into it with an insufferable brightness, shall give it a keen sense of what it has been, is, and shall be, and all the universe cannot afford it a covert, or a balsam to assuage its agony?

II. The body has its pains, too, in this life, and they are many and exquisite. We are fearfully as well as wonderfully made, compacted of an infinite number of frail, delicate, and sensitive fibres, which are broken and lacerated by very trivial causes and accidents. What, then, may be the sufferings of which an immortal and spiritual body may be capable? And how intolerable the anguish, of which the refined and exquisite texture of that indestructible and everlasting organisation which awaits us at the resurrection, may be susceptible!

III. We are here forced to endure distresses of estate, of outward and relative situation. Here is one who wears the outward paraphernalia of consequence and prosperity, but there is a worm gnawing at the heart of his happiness. There is some hidden mischief that spoils all; some vicious, or sickly, or idiot child, it may be, some wayward spirit in his family, some root of bitterness in his domestic circumstances, which men either do not see, or justly estimate, that poisons all his good things. Yonder is a man who might be happy, if there were not so many above him in society, whose level he cannot reach. A little matter will suffice to destroy the sweetness of a thousand blessings. Now, if we find it so hard to bear the inconveniences and annoyances of this life, where is the strength to endure the discomforts of a situation in a world, where all the society is vile and malignant, hateful, and hating one another, and all the circumstances fraught with nothing but mortification, disgrace, restraint, impotent desire, ineffectual effort, and hopeless resistance? Oh! then, let the exhaustion and vexation wherewith our Omnipotent Antagonist makes known His power in the milder visitings of His displeasure that reach us this side the grave, persuade us to leave off our mad rebellion, and seek a timely peace. (R. A. Hallam, D. D.)

Gradations of trial

I. To those who are discouraged by trifling difficulties, in the service of God. To renounce Christian service because of its difficulties, is to faint among the footmen, and ultimately to contend with the horses. For how will it be when awakened conscience, with its multiplied rebukes, assails thee? How wilt thou assuage the mourning over lost opportunities, and the deep remorse called up by the retrospect of a wasted life?

II. To those who succumb to but feeble temptations. Take the case of one who has recently fallen into the commission of sin–open, known sin. The inducements to commit the great transgression were not powerful in themselves, but the unhappy victim was ensnared almost without resistance; perhaps from want of vigilance, or it may have been through desperate carelessness. The circumstances may even have proved favourable for a triumph over the powers of darkness. A few urgent cries for deliverance would have been successful, escape was close at hand, but the effort, alas! was not made, or feebly made; and now the memory of that sin haunts the conscience, destroys the peace, and embitters all the joys of life. Falling thus easily into the wiles of Satan, what will become of you when he cometh in like a flood? How will you endure when resistance must be unto blood striving against sin? In that hour, unless the heart be established by grace, you will be driven like chaff from the threshing floor. Or, take the case of the young man who, while yet in his fathers house, surrounded by all the amenities of domestic love, and sheltered by the sanctions of a Christian home, has fallen, nevertheless, into sinful habits. What will become of him when all these restraints are removed?

III. To those who sink under light afflictions. It is not insensibility which is required of us, because there can be no courage in bearing what we do not feel; nor are we to sink into despair in the hour of suffering, because that would sacrifice the virtue of the trial. The happy medium is prescribed (Heb 12:5). It is, however, a very narrow pathway this, between too much and too little feeling of Divine chastisement. There is too much sensibility when we are rendered incapable of the worship of God, or are thrown out of sympathy with our fellow men, or when we are utterly absorbed in sorrow to the neglect of all the pressing claims of duty. There is too little feeling of Divine chastisement when we are not, by its agency brought to faithful heart searching, and to anxious inquiry respecting the purpose of our Heavenly Father in the correction. Let us look at all our trials as opportunities of personal advantage. The exercise of patience is of itself a grand moral lesson. To be joyous in tribulation is greater grace than to be zealous in the time of strength. It may help us in the season of depression and suffering to compare our condition with that of others. The most accumulated of distresses, the strangest combination of griefs, will not make us the worst off in the world. Least of all can we count our sorrows against His who gave Himself an offering and a sacrifice to God for a sweet-smelling savour. We can also in the midst of all afflictions anticipate the rapidly approaching hour of deliverance. We shall presently cast off all earths calamities as the drops of a summer shower that have scarcely penetrated through our garments.

IV. To those who are not profiting by favourable providences. One of the later Latin poets has an apologue on the missing of opportunity worthy of our attention. A visitor to the studio of Phidias having inspected the statues of the different deities, inquired the name of one unknown object. It had winged feet,–to show how swiftly it flies; its features were covered with hair,–because, when approaching the spectator, it is rarely identified; it was bald behind,–because when once gone none can seize upon it;–closely following at its heels was a slavish form. The first is Opportunity,–the last Repentance. Men miss the goddess Opportunity, and fall into the arms of Repentance. So are the sons of men snared in an evil time, when it falleth suddenly upon them. (W. G. Lewis.)

The progressive trials in lifes mission

The preceding verses display two things in the spiritual history of the prophet, which good men in all ages have often deeply felt–

1. An apparent incongruity between a fundamental article of religious belief, and the common facts of society. The righteousness of God he grasped with the tenacity of an earnest faith, it lay as the basis of all his religious views; and yet the facts of society, everywhere, seemed to contradict it. He saw, on all hands, the wicked prosperous and happy.

2. An incongruity between the fundamental spirit of religion and the passing feelings of the moment. The underlying spirit of religion is love; love to God and love to man–love even to enemies; but the prophet here expresses feelings in direct opposition to this spirit. How does he feel towards these wicked men? Commiseration? No, vengeance! Now, the text must be regarded as a gentle but impressive reproof, addressed by the great God to the prophet, for his want of forbearance and self-control.

I. The trials in lifes mission are of various degrees of power in the history of the same man.

1. None ever sailed the sea of mortal life and found every wind and tide propitious, the ocean always calm, and the horizon ever bright. But we are to speak of trials of a certain class, not the trials which come upon a man independent of his conduct, such as physical pain, bereavement, etc.; rather of such as are connected with the prosecution of his duties,–the trials of endeavour.

2. Every man has a mission; and every man who endeavours to fulfil it will meet with trials.

(1) There are trials in the endeavour to get knowledge. These obstruct the child in studying his alphabet, and the sage in grappling with the last problem.

(2) There are trials in the endeavour to get a living.

(3) There are trials in the endeavour to get moral excellence.

(4) There are trials in his endeavour to serve his age. What stolid ignorance–what warping prejudices–what base habits–what moral obtuseness–what indifference, ingratitude, and sometimes malignity!

II. The man who fails to contend successfully with the lesser trials, will not be able to withstand the greater. This principle is capable of application to all the departments of action to which we have referred: but we shall apply it exclusively to the comparative difficulties of getting religion in different periods of life.

1. We apply it to youth and age. With youth there are docility of disposition, tenderness of feeling, and freedom of intellect. As age comes on these disappear, and prejudices, indifference, and confirmed habits take their place.

2. We apply it to health and disease. There is required, especially in adult life and for investigating minds, a large amount of mental abstraction as the necessary means of attaining religion. Disease and suffering are not only unfavourable to such abstraction, but, in many cases, necessarily prevent its exercise.

3. We apply it to life and death. What is religion? The surrendering of our all to God,–the yielding up of ourselves as a living sacrifice. How can the man, therefore, who cannot resign himself to a commercial loss, or who responds most inadequately, if at all, to the claims of benevolence in life, be able, cheerfully, to yield his friends, property, and all he has, and is, to the great God in death? (Homilist.)

The less and the greater conflict

The Christian life is an exercise; necessarily a trial of strength and scene of discipline. But in the order of nature and providence there is a wise gradation, a benevolent introduction from the lesser to the greater ills of life. Steadfastness, patience, cheerful confidence in the smaller and less dangerous conflicts of life, will discipline and adapt us to bear the fiery assaults of the enemy.

I. Ordinary life, common everyday life, is the running with the footmen, is the land of peace, where we are secure. It tries our temper, our patience, our principles. It puts us to the proof whether we honour God most and best. Look where you will, be what you may, life is a trial. Riches, learning, piety, nothing can ward off trouble. It is a condition, not an accident of humanity.

II. There is a benevolent preparation and education for greater and more distressing conflicts by accustoming us to those which are common. The unerring eye sees the cup, the strong fatherly hand measures the draught. But we must bear in mind, when we have to tread the winepress alone, that God has a purpose in every vexation of daily life, in every cross, in every baffled enterprise, in every silent tear; and that that purpose is to prepare us by steadfastness in what is little and easy to bear, for confidence in Him under greater perils, in troubles which are hard to bear. The light in the darkness of todays disappointment is designed to make us hold fast the lamp against the hour of that darkness which may be felt. Let no one think these lessons of daily life unimportant. He that despiseth little things shall perish by little and little. We must learn the secret of strength while running with the footmen.

III. In this Divine remonstrance it is distinctly implied that we shall be called to contend with the horsemen. The future is dark with shadows, but the Lords words will hold good of us all. Prepared or unprepared we must meet the storm, and if a little rain frighten us, how shall we meet it? Our sins, our weaknesses, our temptations, the virulence of the enemy, all render the coming struggles inevitable. Whatever you have gone through in this way is but a preparation for the hour of darkness; you will be called to contend with an enemy stronger than yourself, as a horseman is stronger than a footman; and you will be trodden down unless you are clothed with the strength of Him who is able to make you confident, though a host should encamp against you. (B. Kent.)

Trivial trouble

We condole with ourselves about troubles which are nothing but passing inconveniences; pin pricks are crucifixions. The fact is we bewail ourselves so continually and piercingly because we have little or no real trouble. Consider the sorrows of your neighbours, the misfortunes and crushing trials of your friends, and, in comparison, your troubles are absurd. Landsmen crossing the sea are full of anxiety and protest if only a slight breeze rock the ship; they are in anguish as if they suffered shipwreck; but the old salt, who has known the wrath of the ocean, smiles at their fretfulness and fear: and our neighbours and friends, who know what trouble is, listen with a compassionate smile to the glib recital of our toy tragedies. Our lamentations over this, that, or the other trifle, are convincing proof that we are well off; one genuine misfortune, one shattering thunderbolt, would hush our woeful tale. In the meantime we make more ado about a crumpled rose leaf than thousands of noble men and women do about a crown of thorns. The age in which we live tends to intensify sensitiveness, and we need to be on our guard against magnifying molehills into mountains and thistles into forests. We are taken care of on every side, our thousand artificial wants are promptly and ingeniously met, we have facilities and luxuries innumerable, until we become hypersensitive, and feel ourselves martyrs if the wind blows a little hot or cold, if we suffer toothache, or are overtaken by the pleasant trouble of the rain. The habit of observing these shallow troubles, nursing them, talking about them, making fax more of them than we justly ought to make, is to be carefully watched. It tends to impair the largeness, strength, and heroism of the soul, and to leave us unfortified against the real trials which most likely await us a little farther on. If the footmen weary us, how shall we contend with horses? A calm, wise, reticent way of bearing ordinary irritations, annoyances, and misfortunes will discipline and brace us to play our part worthily when we must battle with the avalanche, earthquake, and flood. (W. L. Watkinson.)

Prepare for greater things

If they cannot face the candle, what will they do when they see the sun? (Demosthenes.)

Effort easier now than it will be in the future

If, in early life, when sin was comparatively weak and conscience was comparatively strong, we were so easily and so often overcome by temptation, what hope for us when this order is reversed; when conscience has become weak and sin grown strong? If we were no match for the cub, how shall we conquer the grown lion? If we had not strength to pull out the sapling, how are we to root up the tree? If it exceeded our utmost power to turn the stream near its mountain cradle, how shall we turn the river that, roaring and swollen, pours its flood on to the sea? If we could not resist the stone on the brow of the hill, how shall we stop it when gathering speed at every turn, and force at every bound, it rushes into the valley with resistless might? Sin gaining such power by time and habit.

And if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swelling of Jordan?–

The land of peace

I. Expostulation.

1. God has appointed to all of us our peculiar trials; some have a heavy burden, and are inclined, on looking upon the events which befall them, to join in the complaint of the patriarch, All these things are against me. Deep calleth unto deep, etc. (Psa 42:7); while that which has fallen to the lot of others is so slight as hardly to be called trial at all. The point in question, however, is not as to the degree of trial, but as to the way in which it is borne, and the results it is producing. All trials have their own work to perform, their result to produce, which could be produced in no other way; but then let us ask ourselves individually, Are these trials producing that result in my own case? We know what those fruits are; the patience, the bringing under the impatient and rebellious will, and the disciplining it to wait in humble submission upon God, the experience of self, and of the evil within, of Gods love as exactly suiting the need felt–the hope, not impulsive and uncertain, but sure and steady, and making not ashamed.

2. Similar thoughts may be suggested with regard to our conflict with sin and internal corruption. We are apt to complain of the difficulties of our Christian course. The way of self-denial and cross-bearing is found to be a hard way, the power of indwelling corruption is great, and love is cold. This is all true; but God warned us on our setting out, that the race we were engaging in was no easy matter, but that it would call for every energy, and that at no time could vigilance be laid aside with safety. The question is, then, have those difficulties complained of led to increased distrust of self–more constant watchfulness? There may be greater difficulties yet to be overcome, a greater and more important work to be done for the Masters sake, and how can utter failure be avoided in these more difficult contests, unless we are gaining ground in that to which we have already been called? The question is (and this point is a most important one), not what success might you be gaining under other conditions, with temptations less strong, with fuller opportunities of good, and so forth; but in that particular conflict to which you are called, with those very besetting sins, prone to this infirmity or that, are you striving in the strength of the Lord earnestly and unremittingly?

3. There is a thought which may be brought to our minds by the typical idea familiarly attached to Jordan, as the emblem of death. Is there not often too wide a difference between a Christian employed in the active duties of life, and the same man when cast upon a bed of sickness, and knowing that perhaps his end may be near? There is necessarily a difference in the demonstration of feeling, but should there be this difference in the whole tone as it were of our religion? Unless now, while all is peaceful, and matters are going on in their accustomed course, there is the habitual living upon Christ, with a frequent sense of His presence, and delight in communion with Him, how shall we do in the swelling of Jordan?

II. Encouragement from the converse thought. If you have been faithful in that which is less, there is room for hope that you will be upheld in that which is greater, that if you have not been wearied and neglectful in the lesser conflict in which you have already been engaged, you will not be suffered to fall or be overcome in any that may yet threaten you. Have you misgivings and doubts as to future attacks of sin, and the strength of temptation under some new circumstances which may hereafter arise? As far as your own strength is concerned there is indeed much reason for that fear, but you know whom you have believed, whose strength has been put forth for you, on whose arm you have leant in the past, and therefore although your race were to become far more arduous than it is now, although hundreds of difficulties now unforeseen should spring up into being, yet you will not doubt His love, or distrust His power. What you have learnt of His past faithfulness and love forbids you to be apprehensive for the future; you will trust and not be afraid, knowing that you can do all things through Christ who strengtheneth you. The question is worthy of serious consideration, especially by those who, convinced of the vanity of earths gratifications, and of the value of the Christian portion, are yet withholding their hearts from Christ, and are yet unwilling to be wholly His. This, indeed, is the land of peace wherein you trust; but is yours indeed a true peace which will abide? Peace is truly offered, reconciliation provided, all ready on Gods part. Peace will surely follow upon pardon–upon the purging away of sin in the blood of Jesus, but is that peace truly yours now? (J. H. Holford, M. A.)

Then how wilt thou do In the swelling of Jordan?–

The swelling of Jordan

I. The historical significance and primary meaning of the words. Like many of the names that occur in Old Testament Scripture, that of Jeremiah–raised up, or appointed by God,–has a peculiar significance, if we consider the duties, important, yet hazardous, he was called upon to discharge during successive reigns. Jeremiah was very young when the Word of the Lord first came to him, in the thirteenth year of the reign of Josiah, while he was resident at Anathoth, his native city. There, after the prophetic gift was imparted, he continued to live for several years, until the hostility, not only of his fellow townsmen, but of the members of his own family having been aroused, on account, probably, of the holiness of his life, and the fidelity of his remonstrances, he quitted Anathoth, and took up his residence at Jerusalem. The finding of the Book of the Law, five years after he had begun to prophesy, must have had a powerful influence on the mind of Jeremiah, in whom, doubtless, the young and right-minded king Josiah found valuable help in the efforts he put forth with a view to promote national reformation. No sooner, however, was the influence of the court in favour of true religion withdrawn, than Jeremiah became an object of attack, as he had doubtless been long an object of dislike, on the part of those whose anger had been roused by his rebukes. This bitterness of opposition continued during successive reigns, and at various times his life was threatened. At the commencement of the reign of Zedekiah, he was put in confinement by Pashur, the chief governor of the house of the Lord; but he seems soon to have been liberated, for we find that he was not in prison at the time when Nebuchadnezzars army commenced the siege of Jerusalem. The prophet Jeremiah had severe trials and manifold difficulties and discouragements to contend against. His counsels were rejected, and his voice was lifted up in the name of Jehovah seemingly in vain; his soul yearned with solicitude and tender affection towards those who turned a deaf ear to his admonitory voice, despised his counsels, and would have none of the reproofs he was commissioned to utter. By footmen some understand the Philistines and Edomites, whose armies were composed principally of infantry, and by horses the Chaldeans, who had abundance of cavalry and chariots in their army, and who subsequently ravaged Palestine, at the time of Nebuchadnezzars invasion. But whether such be the force of the allusion or not, the gist of the argument seems to be as follows:–if lesser trials seem hard to be borne; if earthly losses have a sting of bitterness, and often inflict a severe wound; is there not need of holy resolution, based on a sure foundation, when, in addition to minor ills, as in the swelling of Jordan, which periodically overflowed its banks in the time of harvest, mens lives might be placed in jeopardy, their flocks exposed to lions driven out of their lairs, and the produce of the harvest fields submerged or swept away; so the more ordinary trials of life, which yet demanded patience and meekness, would be followed by graver emergencies, such as a heaven-derived and supported hope, resting on no insecure or shifting foundation, but upon the Rock, the Rock of Ages, could alone enable men to bear up under; when, so to speak, the heavens grew dark, the waters raged, the banks were overflowed, the lashing hail fell, the earth shook and trembled, the lightning glanced and the thunder rolled, as in the severity of an almost tropical storm? How wilt thou do in the swelling of Jordan?

II. Practical lessons, applicable to various classes of persons.

1. To those who are careless about religion and its claims. It were almost ludicrous, if it were not also most melancholy, to notice man, who is indebted to God for all that he possesses, thus standing to defy the Omnipotent in arms; yet such is the attitude assumed by everyone who defies, maligns, insults the Great Benefactor, who, if strong to save, is also mighty to inflict just and condign punishment upon His foes. Now, consider this, says the Psalmist, ye that forget God, lest I tear you in pieces, and there be none to deliver.

2. To the undecided. The position resembles that of a man on shifting sand, liable to the encroachment of the swiftly flowing stream. Ah! if at certain times uneasiness could not be banished, but care ate as a canker into the heart of what had the semblance of joy; an angry God, as it were, seen above; the abyss of darkness opening beneath; blackness of darkness, as if around; what need of arriving at a proper and satisfactory decision! Now, while, mercy can be found; while Gods invitation through Christ is heard, of turning to the Stronghold as a prisoner of hope; for if lesser difficulties have been perplexing; if grief and disappointment have already planted furrows on the brow, what shall be the end of them that will not obey the Gospel of God; who will not comply with a Saviours bidding, nor give their minds to the truth, nor allow of the Holy Spirits action upon the heart?

3. To such as are living in antagonism and opposition to Gods holy mind and will. Judgment may appear to be deferred; it is impending nevertheless–God hath spoken it.

4. To doubting Christians. Pilgrim, come: there is bread enough, and to spare. Tempted one, come: strength shall be given and decision imparted to repel the evil suggestion, as Paul at Melita cast aside the viper that sprang out of the fire, and fastened upon his hand. Mourner, approach; the Friend of mourners can support under earthly blanks and losses. (A. R. Bonar.)

The swelling of Jordan

I. Certain circumstances which make death more appalling than any other calamity.

1. Death must be met alone.

2. Not only the solace of thine accustomed society, but every other temporal result will then fail thee.

3. Death ushers us into a new and strange world. Well may flesh and blood shrink from the prospect of being effectually unhinged from all that is usual and accustomed–effectually divested of every material and earthly association, and of dipping its foot in the brink of that cold river, whose flood is appointed to roll over the head of all flesh.

4. Our great Enemy, as in all our trials so in this especially, will be at hand to improve it to our ruin.

II. To every sincere believer in Christ the horror with which the above circumstances invest death is entirely dispelled.

1. Although the Christian, in the trying hour of dissolution, cannot, any more than others, fall back upon the sympathy and support of his fellow men, still he is not left in the pitiful plight of the worldling and sinner to encounter death alone (Psa 23:4).

2. What is it to him, if all earthly stays and confidences be broken up? He has not built his hopes of eternity on refuges of lies. He has an anchor of the soul sure and stedfast. He has first the sure word of promise, assuring him that his Lord will be with him when he passes through the rivers (Isa 43:2). And then he has the gracious and glorious work of atonement and mediation, upon which is based the everlasting covenant which God has made with him in Christ, and from the consideration of which he may draw up endless supplies of peace and satisfaction, even in those dark hours of disquietude.

3. It follows next to speak of the acquaintance which the Christians soul has during life contracted with the new sphere into which the swelling of Jordan bears him away. Some regards and respects to things terrestrial he must have entertained as dwelling on the earth–but this home, the home of his affections, has never, since he became a sincere Christian, been situated here below. This is only the house of his pilgrimage, and he accounts it so to be. While walking on the earth he has his conversation in heaven. Accordingly death ushers him into no strange scene, and introduces him to no strange company. No, he is already come to Mount Sion, etc. (Heb 12:22-24).

4. The Lion of the tribe of Judah is at hand to wrestle with the lion who walketh about seeking whom he may devour, and to bear away triumphantly from the conflict his own redeemed servant without the loss of a hair of his head, thus asserting his claim to divide a portion with the great, and to divide the spoil with the strong. (Dean Goulburn.)

The swellings of Jordan

If troubles, slow as footmen, surpass us, what will we do when they take the feet of horses? and if now in our lifetime we are beaten back and submerged of sorrows because we have not the religion of Jesus to comfort us, what will we do when we stand in death, and we feel all around about us the swelling of Jordan? What a sad thing it is to see men all unhelped of God, going out to fight giants of trouble; no closet of prayer in which to retreat, no promise of mercy to soothe the soul, no rock of refuge in which to hide from the blast. Oh, when the swift coursers of trouble are brought up, champing and panting for the race, and the reins are thrown upon their necks, and the lathered flanks at every spring feel the stroke of the lash, what can we on foot do with them? How can we compete with them? If, having run with the footmen, they wearied us, how can we contend with horses? We have all yielded to temptation. We have been surprised afterwards that so small an inducement could have decoyed us from the right. How insignificant a temptation has sometimes captured our soul. And if that is so, my dear brother, what will it be when we come to stand in the presence of temptation that prostrated a David, and a Moses, and a Peter, and some of the mightiest men in all Gods kingdom? If the footmen are too much for us, wont the odds be more fearful against us when we contend with horses? But my text suggests something in advance of anything I have said. We must all quit this life. Oh, when the great tides of eternity arise about us, and fill the soul and surround it, and sweep it out towards rapture or woe, ah, that will be the swelling of Jordan. Our natural courage wont hold us out then. However familiar we may have been with scenes of mortality, however much we may have screwed our courage up, we want something more than natural resources. When the northeast wind blows off from the sea of death, it will put out all earthly lights. The lamp of the Gospel, God-lighted, is the only lamp that can stand in that blast. The weakest arm holding that shall not be confounded; the strongest one neglecting that shall stumble and die. Oh, I rejoice to know that so many of Gods children have gone through that pass without a shudder. Someone said to a dying Christian: Isnt it hard for you to get out of this world? Oh, no, he says, it is easy dying, it is blessed dying, it is glorious dying; and then he pointed to a clock on the wall, and he said: the last two hours in which I have been dying, I have had more joy than all the years of my life. General Fisk came into the hospital after the battle, and there were many seriously wounded, and there was one man dying, and the general said: Ah, my dear fellow, you seem very much wounded. I am afraid you are not going to get well. No, said the soldier, I am not going to get well, but I feel very happy. And then he looked up into the generals face, and said: I am going to the front! But there is one step still in advance suggested by this subject. If this religion of Christ is so important in life, and so important in the last hours of life, how much more important it will be in the great eternity. Alas! for those who have made no preparation for the future! When the sharp-shod hoofs of eternal disaster come up panting and swift to go over them, how will they contend with horses? And when the waves of their wretchedness rise up, white and foamy, under the swooping of eternal storms and the billows become more wrathful and dash more high, oh, what, what will they do amid the swelling of Jordan? (T. De Witt Talmage.)

Are you prepared to die

I. This is an exceedingly practical question. How wilt thou do? is the inquiry. There are some subjects which are more or less matters of pure faith and personal feeling; and though all Christian doctrines bear more or less directly upon the Christian life, yet they are not what is commonly meant by practical subjects. Our text, however, brings us face to face with a matter which is essentially a matter of doing and of acting: it asks how we mean to conduct ourselves in the hour of death. Christians may differ from me on some points, but I am sure that here we are united in belief–we must die, and ought not to die unprepared.

II. It is undoubtedly a personal question. How wilt thou do? It individualises us, and makes us each one to come face to face with a dying hour. Now we all need this, and it will be well for each one of us to look for a minute into the grave. We are too apt to regard all men as mortal but ourselves. The ancient warrior who wept because before a hundred years were passed he knew his immense army would be gone, and not a man remain behind to tell the tale, would have been wiser if he had wept also for himself, and left alone his bloody wars, and lived as a man who must one day die, and find after death a day of judgment. Each one of you must die. We all come into the world one by one, and will go out of it also alone. We had better therefore take the question up as individuals, seeing that it is one in which we shall be dealt with singly, and be unable then to claim or use the help of an earthly friend.

III. It is one of the most solemn questions. Death and life are stern and awful realities. To say that anything is a matter of life and death, is to bring one of the most emphatic and solemn subjects under our notice. Now, the question we are considering is of this character, and we must deal with it as it becomes us, when we investigate a subject involving the everlasting interest of souls.

IV. This question was put by way of rebuke to the prophet Jeremiah. He seems to have been a little afraid of the people among whom he dwelt. They had evidently persecuted him very much, and laughed him to scorn; but God tells him to make his face like flint, and not to care for them, for, says He, If thou art afraid of them, how wilt thou do in the swelling of Jordan? This ought to be a rebuke to every Christian who is subject to the fear of man. There is an old proverb, that he is a great fool that is laughed out of his coat, and there was an improvement on it, that he was a greater fool who was laughed out of his skin; and there is another, that he is the greatest fool of all who is laughed out of his soul. He that will be content to be damned in order to be fashionable, pays dear indeed for what he gets. Oh, to dare to be singular, if to be singular is to be right; but if you are afraid of man, what will you do in the swelling of Jordan? The same rebuke might be applied to us when we get fretful under the little troubles of life. You have losses in business, vexations in the family–you have all crosses to carry–but my text comes to you, and it says, If you cannot bear this, how will you do in the swelling of Jordan? When one of the martyrs, whose name is the somewhat singular one of Pommily, was confined previous to his burning, his wife was also taken up upon the charge of heresy. She, good woman, had resolved to die with her husband, and she appeared, as far as most people could judge, to be very firm in her faith. But the jailers wife, though she had no religion, took a merciful view of the case as far as she could do so, and thought, I am afraid this woman will never stand the test, she will never burn with her husband, she has neither faith nor strength enough to endure the trial; and therefore, one day calling her out from her cell, she said to her, Lass, run to the garden and fetch me the key that lies there. The poor woman ran willingly enough; she took the key up and it burned her fingers, for the jailers wife had made it red hot; she came running back crying with pain. Ay, wench, said she, if you cannot bear a little burn in your hand, how will you bear to be burned in your whole body? and this, I am sorry to add, was the means of bringing her to recant the faith which she professed, but which never had been in her heart. I apply the story thus: If we cannot bear the little trifling pangs which come upon us in our ordinary circumstances, which are but as it were the burning of your hands, what shall we do when every pulse beats pain, and every throb is an agony, and the whole tenement begins to crumble about the spirit that is so soon to be disturbed?

V. The question may be put as a matter of caution. There are some who have no hope, no faith in Christ. Now I think, if they will look within at their own experience, they will find that already they are by no means completely at ease. The pleasures of this world are very sweet; but how soon they cloy, if they do not sicken the appetite. After the night of merriment there is often the morning of regret. Who hath woe? who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine. It is an almost universal confession that the joys of earth promise more than they perform, and that in looking back upon them, the wisest must confess with Solomon, Vanity of vanities, all is vanity. Now if these things seem to be vanity while you are in good bodily health, how will they look when you are in sickness? If vanity while you can enjoy them, what will they appear when you must say farewell to them all?

VI. I use the question as exciting meditation in the breasts of those who have given their hearts to Christ, and who consequently are prepared to die whenever the summons may come. Well, what do we mean to do, how shall we behave ourselves when we come to die? I sat down to try and think this matter over, but I cannot, in the short time allotted to me, even give you a brief view of the thoughts that passed through my mind. I began thus, How shall I do in the swelling of Jordan? Well, as a believer in Christ, perhaps, I may never come there at all, for there are some that will be alive and remain at the coming of the Son of Man, and these will never die. A sweet truth, which we place first in our meditation. I may not sleep, but I must and shall be changed. Then I thought again, How shall I do in the swelling of Jordan? I may go through it in the twinkling of an eye. When Ananias, martyr, knelt to lay his white head upon the block, it was said to him as he closed his eyes to receive the stroke, Shut thine eyes a little, old man, and immediately thou shalt see the light of God. I could envy such a calm departing. Sudden death, sudden glory; taken away in Elijahs chariot of fire, with the horses driven at the rate of lightning, so that the spirit scarcely knows that it has left the clay, before it sees the brightness of the beatific vision. Well, that may take away–some of the alarm of death, the thought that we may not be even a moment in the swelling of Jordan. Then again, I thought, if I must pass through the swelling of Jordan, yet the real act of death takes no time. We hear of suffering on a dying bed; the suffering is all connected with life, it is not death. A dying bed is sometimes very painful; with certain diseases, and especially with strong men, it is often hard for the body and soul to part asunder. But it has been my happy lot to see some deaths so extremely pleasing, that I could not help remarking, that it were worth while living, only for the sake of dying as some have died. Well, then, as I cannot tell in what physical state I may be when I come to die, I just tried to think again, how shall I do in the swelling of the Jordan? I hope I shall do as others have done before me, who have built on the same rock, and had the same promises to be their succour. They cried Victory! So shall I, and after that die quietly and in peace. If the same transporting scene may not be mine, I will at least lay my head upon my Saviours bosom, and breathe my life out gently there.

VII. How wilt thou do in the swelling of Jordan? may be well used by way of warning. You grant that you will die, and you may die soon. Is it not foolish to be living in this world without a thought of what you will do at last? A man goes into an inn, and as soon as he sits down he begins to order his wine, his dinner, his bed; there is no delicacy in season which he forgets to bespeak, there is no luxury which he denies himself. He stops at the inn for some time. By and by there comes in a bill, and he says, Oh, I never thought of that–I never thought of that. Why, says the landlord, here is a man who is either a born fool or else a knave. What I never thought of the reckoning–never thought of settling day! And yet this is how some of you live. You have this, and that, and the other thing in this worlds inn (for it is nothing but an inn) and you have soon to go your way, and yet you have never thought of settling day! Well, says one, I was casting up my accounts this morning. Yes, I remember a minister making this remark when he heard of one that east up his accounts on Sunday. He said, I hope that is not true, sir. Yes, he said, I do cast up my accounts on Sunday. Ah, well, he said, the day of judgment will be spent in a similar manner–in casting up accounts, and it will go ill with those people who found no other time in which to serve themselves except the time which was given them that they might serve God. You have either been a dishonest man, or else you must be supremely foolish, to be spending every day in this worlds inn, and yet to be ignoring the thought of the great day of account. But remember, though you forget it, God forgets not.

VIII. Before I close I must guide your thoughts to what is the true preparation for death. Three things present themselves to my mind as being our duty in connection with the dying hour. First seek to be washed in the Red Sea of the dear Redeemers blood, come in contact with the death of Christ, and by faith in it you will be prepared to meet your own. Again, learn of the Apostle Paul to die daily. Practise the duty of self-denial and mortifying of the flesh till it shall become a habit with you, and when you have to lay down the flesh and part with everything, you will be only continuing the course of life you have pursued all along. And as the last preparation for the end of life, I should advise a continual course of active service and obedience to the command of God. I have frequently thought that no happier place to die in could be found than ones post of duty. If I were a soldier, I think I should like to die as Wolfe died, with victory shouting in my ear, or as Nelson died, in the midst of his greatest success. Preparation for death does not mean going alone into the chamber and retiring from the world, but active service, doing the duty of the day in the day. The best preparation for sleep, the healthiest soporific, is hard work, and one of the best things to prepare us for sleeping in Jesus, is to live in Him an active life of going about doing good. (C. H. Spurgeon.)

Who shall carry me over the river

A prominent business man thus expressed himself to a Christian minister: I am interested in Church matters, and always glad to see ministers when they call. But I have thought the subject over long and carefully, and have come to the deliberate decision that I have no need of Jesus. A single week had not passed before that man was taken sick. His disease was accompanied with such inflammation of the throat as forbade his speaking at all. This enforced silence continued until the hour, of death, when he was enabled to utter simply this one despairing whisper: Who shall carry me over the river?

The swelling of Jordan

These words are a remonstrance which God addresses to His prophet, Jeremiah. He had the most shrinking, sensitive nature of all the Hebrew prophets. Yet his task was to make a stand for God in the time of his nations direst need. Babylon, the great heathen power, had thrown a cord round the neck of Israel which it tightened every year. Its forces were closing round Jerusalem with the slow but sure pressure of a military advance. And the people all the while were unaroused, like sleeping children in a house that has caught fire. The politicians trusted to their diplomacy; they hoped to fight the brute force of the enemy with their wits. The priests and the prophets drugged the conscience of the nation with the facile phrases of a lazy and stupid trust. Jeremiah stood out alone, like Athanasius against the world, hated alike by the statesmen and the leaders of the religious world. There are usually, we say, two sides to every question, and the case for Jeremiahs foes was something like this. He seemed to them a tiresome herald of ill, prating always of fateful things because he had a gloomy nature. He seemed to be without any patriotic feeling, constantly saying hard things about his own country, and glorifying Babylon as the avenging instrument of God. So it had come about, long ere the last crisis of Jerusalem, that the Jews felt a bitter hatred of Jeremiah. We have read (Jer 11:18; Jer 12:6) how, somewhat early in his history, some of them tried to kill him. The prophet was paying a visit to his native village of Anathoth, a few miles from Jerusalem. He was ignorant of danger. And all the while his own townsmen and brethren were plotting his death. But for some special providence of God his career would have reached a too early close. But now, when the danger is past, a strange thing is seen. There is no record of any psalm of deliverance to help the praise of our later generations. But, as if in its place, there falls on the prophet one of those terrible moods of depression when, in Bunyans language, he is held in the grasp of Giant Despair and thrown into Doubting Castle. Why must he face with single hand the troops of the wicked? Why cannot God strike in and cut short the struggle? He who by nature was sensitive as a reed became by Gods grace as an iron pillar and a brazen wall. And so it is here. In the words of the text, the demon of depression is driven off and retires for a season. Jeremiah crushes the cowardly thoughts that had arisen within him by the vision of sterner trials in the future. The brush with the men of Anathoth is a small affair, a mere race with footmen; Jerusalem in the days to come will see him try his speed against horses. Soon he will look back to the present time as to a mild land of peace, girdled by a summer-dried river. Ah, you say, we have little in common with a great prophet. He was set to do a loud-resounding task, while our days are passed in obscurity, far away from the roar of a battle of the nations. Yes, but all human lives run up to a centre. The inner struggle of every soul is the same, whether it is fought out in the cottage, or in the tent of the soldier, or in the fiery heart of the prophet. It has come readily to men to liken human life to a stream descending to the sea. But it is not the precise image of the text, which rather compares the life of man to the flat meadows that adjoin some mighty stream. For long months of the year there is a time of holy quiet. The flowers are gay, the grass is green, the river murmurs gently as if singing a song of rest, the boys and girls are shouting at their play. But one day a change seems to come over the stream. Its gentle murmur swells into a threatening roar. The days of dreadful ease are gone; desolation looks men in the face with a grey and grim reality; the evil days have come. That is the image of the text. What of its practical meaning? There are times when our duty seems almost easy, when it is not hard to beat off temptation. Such times are our land of peace. But there are other times, when the need is sore and the contest cruel. Every nerve is strained. Such times are for us as the swelling of Jordan. The text puts into heightened and rhythmic words a very obvious truth, which surely wins emphasis and illumination from the stern history to which it belongs. It should make us cease moaning over our trivial griefs, when we find that God speaks so lightly of a serious trouble. Jeremiah had barely escaped with his life, yet his foretaste of the bitterness of death is compared to a land of peace. He gets no petting, and is promised no relief from such trial in the future. He is merely asked to reflect on the principle that underlies all moral heroism. He that is faithful in that which is least is faithful also in much. Let us follow out this principle in two or three illustrations. Take first of all the everyday calls of duty, what Keble has named the trivial round, the common task. To all of us, at some time in our lives, there come periods of crisis when a heavy demand is made on our store of courage and endurance. Then it is that the dire need sifts our character and declares the moral poverty or wealth. As the man is, so is his strength. The text tells us that this great clay of the swelling of Jordan is bound together with our easy days in the land of peace. Those deeds of vast renown, which the grace of God calls out on occasion, do not come flashing out of a background of moral laxity or shame. They are not idle, lawless lights of heaven, coming we know not whence, going we know not whither. They have been prepared for by long and quiet days of lowly service. In the Character of the Happy Warrior Wordsworth insists that a soldiers brave feats of daring in battle are just the outcome of faithfulness to duty in days of peace. In the mild concerns of ordinary life the genuine hero is training for a mightier task. Suddenly he confronts some awful moment, weighty with solemn issues. Then the hidden strength leaps forth. He is attired with sudden brightness, like a man inspired. Water; we say, does not rise higher than its source, and certainly men and women do not leap to a height and marvel of self-sacrifice until their daily practice has subdued them to a resolute self-mastery. Take, as a second illustration of the principle of the text, our everyday experiences of temptation and moral defeat. The man who brings his conscience to bear on his everyday tasks is training for higher things in a future that may rush on him at any moment. But there is also the sad opposite of that truth. Neither for good nor for evil can we wholly cut ourselves away from our past life. The years that are no more have a part on shaping the years that are to be. The fall from grace today was easier because yesterday you did not strive mightily against sin. Habits and desires move on to their climax and fulfilment. Alike in the kingdom of God and the kingdom of sin, you have no permission to stand still. Every day of our lives puts us to some proof or trial. These things are so, yet it is only in our high moments that we fully realise and act upon them. We forget that the oft-repeated story of a ruined life tells not of one great fall, but of many little ones. Men overlook the tiny breaches which sin has made in the wall of resistance. They are weary of this endless running with the footmen. After long days there steals on them the drowsiness of the enchanted ground. But the weariness is fatal, as the soft sleep of the tired traveller amid the falling snow. Let us remember that those periods of moral crisis struck even upon the stainless Christ. He was tempted, an apostolic writer tells us, in all points as we are. But temptation concentrated its powers in great turning points of His history, in the wilderness and in the agony of the garden, in the remonstrance of a chosen apostle and in the hour of darkness on the Cross. All the disastrous forces with which the moral atmosphere was charged gathered themselves together and burst in furious storm. And the life of Jesus resembles in this the life of men. All our history is in part a history of temptation. But there are times in the lives of all of us when temptation concentrates its powers. Our life is no longer a series of skirmishes. Now at length it is a pitched battle with the enemy in full armour, and all his forces set in array against us. (D. Conner, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 5. If thou hast run with the footmen] If the smallest evils to which thou art exposed cause thee to make so many bitter complaints, how wilt thou feel when, in the course of thy prophetic ministry, thou shalt be exposed to much greater, from enemies much more powerful? Footmen may here be the symbol of common evil events; horsemen, of evils much more terrible. If thou have sunk under small difficulties, what wilt thou do when great ones come?

And if in the land of peace, wherein thou trustedst] I believe the meaning is this, “If in a country now enjoying peace thou scarcely thinkest thyself in safety, what wilt thou do in the swellings of Jordan? in the time when the enemy, like an overflowing torrent, shall deluge every part of the land?”

The overflowing of Jordan, which generally happened in harvest, drove the lions and other beasts of prey from their coverts among the bushes that lined its banks; who, spreading themselves through the country, made terrible havoc, slaying men, and carrying off the cattle.

Perhaps by footmen may be meant the Philistines, Edomites, c., whose armies were composed principally of infantry and by the horses, the Chaldeans, who had abundance of cavalry and chariots in their army. But still the words are proverbial, and the above is their meaning.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

That these are the answer of God to the prophet is reasonably well agreed by the best interpreters, as also that this is a proverbial expression; but as to the application of it in this place, there is some difference. Some make it this: If thou dost not understand what is done by the men of thine own city, how canst thou think to fathom my dispensations of providence in the government of the world? But this sense seemeth not very probable, because the sense of the proverb seemeth to be, If thou be not able to encounter lesser dangers, how wilt thou be able to over come greater? I rather agree with those who make the sense this: Jeremiah, I have greater dangers for thee to encounter than those thou art exposed to at Anathoth; if thou be so disturbed with them, who are but as footmen, how wilt thou be able to grapple with those far greater enemies which thou art like to meet with at Jerusalem? Anathoth also seemeth to be understood by the land of thy peace; that is, the land of thy friends, wherein thou hadst a confidence: If thy enemies thou hast there met with thee, what wilt thou do in the swellings of Jordan? that is, in a place where thou art like to meet with an increase of greater troubles, like the swelling of Jordan (which in harvest used to overflow its banks). Many other things are said by interpreters, both with reference to the sense of this text, and the explication of these proverbial expressions; but the sense above mentioned seemeth to me least strained, and best agreeing with what went before and what follows.

Fuente: English Annotations on the Holy Bible by Matthew Poole

5. Jehovah’s reply to Jeremiah’scomplaint.

horsesthat is,horsemen: the argument a fortiori. A proverbial phrase. Theinjuries done thee by the men of Anathoth (“the footmen”)are small compared with those which the men of Jerusalem (“thehorsemen”) are about to inflict on thee. If the former wearythee out, how wilt thou contend with the king, the court, and thepriests at Jerusalem?

wherein thoutrustedst, they wearied thee EnglishVersion thus fills up the sentence with the italicized words, toanswer to the parallel clause in the first sentence of the verse. Theparallelism is, however, sufficiently retained with a less ellipsis:”If (it is only) in a land of peace thou art confident”[MAURER].

swelling of JordanInharvest-time and earlier (April and May) it overflows its banks (Jos3:15), and fills the valley called the Ghor. Or, “the prideof Jordan,” namely, its wooded banks abounding in lions andother wild beasts (Jer 49:19;Jer 50:44; Zec 11:3;compare 2Ki 6:2). MAUNDRELLsays that between the Sea of Tiberias and Lake Merom the banks are sowooded that the traveller cannot see the river at all without firstpassing through the woods. If in the champaign country (alone) thouart secure, how wilt thou do when thou fallest into the wooded hauntsof wild beasts?

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

If thou hast run with the footmen, and they have wearied thee,…. The Targum introduces the words thus,

“this is the answer which was made to Jeremiah the prophet, concerning his question; a prophet thou art, like to a man that runs with footmen, and is weary.”

Then how canst thou contend with horses? or with men on horses: the sense is, either as Kimchi gives it, thou art among men like thyself, and thou art not able to find out their secrets and their designs against thee (see Jer 11:18); how shouldest thou know my secrets in the government of the world, as to the prosperity of the wicked, and the afflictions of the righteous? be silent, and do not trouble thyself about these things: or rather, as thou hast had a conflict with the men of Anathoth, and they have been too many for thee; they have grieved and distressed thee, and have made thee weary of my work and service; and thou hast been ready to give out, and declare that thou wilt be no longer concerned therein; what wilt thou do, when thou comest to be exercised with greater and sorer trials, and shalt have to do with the king of Judah and his court, with his princes and nobles, the sanhedrim at Jerusalem, and the priests and inhabitants thereof? The Targum interprets the footmen of Nebuchadnezzar king of Babylon, and of the good things done to him; and the horses of the righteous fathers of the Jews, who run like horses to do good works, and of the much greater good reserved for them; but very improperly: much better might it be applied, as it is by some, to the Moabites, Ammonites, and Edomites, who gave the Jews much trouble; and therefore what would they do with the Chaldean army, consisting of a large cavalry, and which would come upon them like an impetuous stream, and overflow, as the swelling of Jordan, as follows?

and if in the land of peace, wherein thou trustedst, they wearied thee; if in his own native country, where he promised himself much peace, safety, and security, he met with that which ruffled and disturbed him:

then how wilt thou do in the swelling of Jordan? when it overflowed its bank, Jos 3:15 and may denote the pride and haughtiness of the king and princes of Judea, and of the inhabitants of Jerusalem; and the difficulties that would attend the prophet’s discharge of his duty among them; and the same thing is signified by this proverbial expression as the former.

Fuente: John Gill’s Exposition of the Entire Bible

Many think that God here checks the boldness of Jeremiah, as though he had exceeded the limits of moderation when he contended with God, as we have seen, because he patiently endured the reprobate and did not immediately punish them. Hence they elicit this meaning from rite words, “Thou hast hitherto been contending with mortals, and hast confessed that thou didst maintain an unequal contest; dost thou dare now to assail me, who am far greater than the whole world? Footmen have wearied thee, who walk on earth; but thou engagest now with horsemen, that is, with me.”

But I have already shewn that the Prophet did not undertake this cause presumptuously, nor was he carried away by blind zeal when he disputed with God, but that he thus spoke through a divine fervor: he was indeed influenced by God, in order that he might by this mode of speaking more fully rouse an obstinate people. There was therefore no need to check hint; for his object was no other than to shew by a lively representation, that God would be the Judge of the Jews, who had despised his teaching and esteemed it as nothing.

Some think that a comparison is made between the citizens of Anathoth and the citizens of Jerusalem: they hence suppose that Jeremiah is encouraged, lest he should succumb under the temptations which awaited him; as though it was said, “Thy citizens or thy people are like footmen; thou seest now how much they have wearied thee, for thou canst not bear their insolence: what then will become of thee, when thou comest to Jerusalem? for as there is more power there, so there is more arrogance; thou wilt have to contend with the king and his court, with the priests and with the people, who are blinded by their own splendor: horsemen will be there, and thou wilt have all equestrian contest. Thou mayest hence see how thou art to prepare thyself; for these things are only the beginnings, and yet thou complainest of them.”

But when I maturely weigh all things, I come to another opinion, which both Jerome snd Jonathan (58) have suggested, and yet obscurely, and so confusedly that the meaning cannot be correctly understood, and especially for this reason, because they did not state the exposition which we have hitherto given; hence the meaning of what they have said does not seem suitable. But the Prophet, I doubt not, here reproves the people and condemns their presumption, because they thought themselves furnished with so many defences that they despised the judgment of God. I regard then this verse as spoken in the person of God, for hitherto Jeremiah has been the accuser, and arraigned the whole people as guilty before God, and was also the herald of his judgment. Now that what he says might have more weight, God himself comes forth and says, Thou hast hitherto run with footmen, and thou hast been wearied, how will it be when thou comest to an equestrian contest? he intimates by these words that a much greater outrage was at hand than what the Jews had already experienced. Their country had been oppressed, their city had been exposed to extreme peril, there had been as it were a pedestrian conflict; but God now intimates that a heavier storm was nigh at hand, for horsemen would assail them, because the Chaldeans and the Assyrians were to come with much greater violence to lay waste the whole country and to destroy the city itself.

This then is not addressed to the Prophet, but to the people; as though it was said, that the Jews had but a slight contest with the Assyrians, and yet were conquered and oppressed by many calamities; but that they would have now to fight more seriously, as a greater violence was impending over them: how then, he says, canst thou contend with horsemen? (59)

He then adds, In the land of peace thou trustest, and how wilt thou do in the rising of Jordan? The land of peace is commonly taken for the town of Anathoth, where the Prophet ought to have enjoyed a quiet life, as he lived there among his relations and friends. The rising of Jordan is also taken as signifying violent waves; but this has nothing to do with the subject. Were I to approve of this view, I would rather take the rising of Jordan as meaning its fountain, for we know that Jordan rose from Mount Lebanon, north of Jerusalem: so then would I interpret the words, and the explanation would be plausible. But as I feel assured that the words are not addressed to the Prophet, but to the people, I doubt not but that the land of peace is the land open to plunder, that is, not protected. As that is called the land of war, which is surrounded by alefences, and fortified by towers, moats, and ramparts; so that is called the land of peace, which is not capable of repelling enemies. The Prophet derided the Jews, because they swelled with so much arrogance, though they possessed no fortresses: “Ye are,” he says, “in the land of peace, having no means to carry on war, and possessing no forces to resist your enemies: as then ye swell with so much pride in your penury and want, what would become of you, were you in the rising of Jordan? that is, were your cities on the banks of Jordan, where it widely spreads, so as to prevent any access?” Rising here means height or largeness: for גאון gaun, signifies pride, and metaphorically it means the highest or chief glory. “What wouldest thou do,” he says, “in the largeness of Jordan? that is, were that river a defense to you against enemies? for there is nothing that can hinder your enemies from coming to your gates, from breaking down your walls by warlike instruments; and ye glory: how great is your madness, for ye do not consider how weak you are?” We hence see that in the whole of this verse the foolish boastings of the people are beaten down; for they were proud without a cause, as they were destitute of all defences and auxiliaries. This then is what I consider to be the real meaning. (60) It afterwards follows —

(58) The author of the Targum — the Chaldee Paraphrase. — Ed.

(59) Most commentators agree in the previous exposition, — that a comparison is made between the persecution which Jeremiah experienced from his countrymen at Anathoth, and the persecution he was to expect at Jerusalem. So thought the Jewish commentators, Grotius, Venema, Gataker, Henry, Scott, Adam Clarke, and Blayney. It must however, be added, that Jerome and Horsley were of the same opinion with Calvin: but the most obvious and natural meaning seems to be the former.

The rendering of Blayney is as follows, —

If thou hast run with footmen, and they have wearied thee, Then how wilt thou chafe thyself with horses?

More literally, —

If with footmen thou hast run, and they have tired thee, Then how wilt thou heat thyself with horses?

“

Horses” may indeed be rendered horsemen, as “feet” in the previous line is rendered footmen. As to the verb “heat thyself,” the versions and the Targum differ, but the word in Hebrew is plain enough; it is חרה to heat, to burn, or to be warm or hot, in Hithpael. To “contend” has been taken from the Vulgate. — Ed..

(60) As in the previous clause, so in this, most interpreters are opposed to Calvin. The contrast here is between a quiet state and great troubles. If Jeremiah complained, when among his connections at Anathoth, what could he do when troubles, like the swelling of Jordan, overflowed the land? And this view is confirmed by the verse which follows, —

Blayney, following the Vulgate, renders the passage thus, —

And though in the land of peace thou mayest have confidence, Yet how wilt thou do in the swelling of Jordan?

But rather as follows, —

And in the land of peace thou art secure; But how wilt thou do in the swelling of Jordan?

That is, “Thou complainest though living secure in a land which enjoys peace and is not harassed with war: what then wilt thou do when the troubles of war shall come over the land like the overflowings of Jordan?” or, according to some, “Thou complainest though living in retirement among thine own people, where thou didst expect rest and peace, what wilt thou do when exposed to the violent persecutions of the great and powerful?” the swelling of Jordan being considered a proverbial expression, designating great and overwhelming troubles. — Ed.

Fuente: Calvin’s Complete Commentary

D. The Answer of God Jer. 12:5-6

TRANSLATION

(5) If with foot racers You have run and they have made you weary, then how shall you hotly contend (in a race) with horses? And if you are trusting in a peaceful land then what will you do in the pride of Jordan? (6) For even your brothers and the house of your father, even they have dealt treacherously against you; even they have cried aloud after you. Do not trust them when they speak good words to you.

COMMENTS

In Jer. 12:5-6 God replies to His prophet but not in the way which Jeremiah anticipated. God does not explain the delay in the execution of the sentence against the ungodly nor does He promise any cessation of hostilities against His servant. The divine reply is designed to correct the impatience of the prophet. If you have become weary running with foot racers how will you be able to compete against horses? God does not deny that Jeremiah has been having a time of it. Things have been bad; but they are going to get worse. If Jeremiah is not able to triumphantly face the relatively minor hostility of the present, how will he endure the severe trials of the future? Jeremiah is currently passing through a land of peace i.e., a land in which one is safe and secure; but shortly he will be forced to fight his way through the tangled brush of the pride of Jordan. The pride of Jordan is that ribbon of lush vegetation which grows on either side of the twisting, winding Jordan river. This area was infested with vicious wild animals and dangerous outlaws. Days are coming in comparison with which the present troubles of the prophet will appear as days of peace. If Jeremiah was counting on, hoping for, confidently expecting to. traverse a peaceful and safe land what would he do when faced with the dangers of the pride of Jordan? As one example of what lay ahead for the prophet, God reveals to him that even the members of his own family cannot be trusted. These relatives have plotted against him. They have cried aloud after Jeremiah as one cries after a criminal who is being hunted down. Even though they speak kind words to the prophet he should not be deceived. Such outward manifestations of cordiality are but a cloak for their nefarious schemes.

Fuente: College Press Bible Study Textbook Series

(5) If thou hast run with the footmen.The prophet is compelled to make answer to himself, and the voice of Jehovah is heard in his inmost soul rebuking his impatience. What are the petty troubles that fall on him compared with what others suffer, with what might come on himself? The thought is not unlike that with which St. Paul comforts the Corinthians (1Co. 10:13), or what we find in Heb. 12:4. The meaning of the first clause is plain enough. The man who was wearied in a foot-race should not venture (as Elijah, e.g., had done, 1Ki. 18:46) to measure his speed against that of horses. The latter (the swelling of Jordan) suggests the thoughts of the turbid stream of the river overflowing its banks in the time of harvest (Jos. 3:15; 1Ch. 12:15). In Zec. 11:3, however, the same phrase (there translated the pride of Jordan) is used apparently in connection with the lions and other beasts of prey that haunted the jungle on its banks (Jer. 49:19; Jer. 50:44), and that may be the thought here. Commentators differ, and there are no data for deciding. In any case, there is no need for the interpolated words of the English Version. The sentence should run, In a land of peace thou art secure (i.e., it is easy to be tranquil when danger is not pressing). What wilt thou in the swelling (or, amid the pride) of Jordan?

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

5. If they have wearied thee In this beautiful verse Jehovah rebukes Jeremiah’s impatience. It consists of two proverbial sayings, unlike in form and specific import, but alike relevant to the object of the address. The present trials of Jeremiah at Anathoth are a mere running with foot-men, but there will soon be a contending with horses. And if he can be tranquil and truthful only in a land of peace, where there is no difficulty and no danger, how can he tread the jungly banks of the Jordan, where is the lair of ravenous beasts? In this God foreshadows the prophet’s swiftly-coming trials. See Jer 26:8-9; Jer 32:2; Jer 38:8. What be was then experiencing was but the beginning of sorrows merely an ordinary trial as compared with the appalling calamities before him.

Swelling of Jordan Literally, pride of Jordan. The same phrase is used in Jer 49:19; Jer 50:44, and in Zec 11:3, in all of which places it is mentioned as the haunt of lions. Hence it cannot mean, as the Authorized Version has it, the “swelling,” or inundation, “of Jordan,” but rather the jungly thicket on its banks.

Fuente: Whedon’s Commentary on the Old and New Testaments

YHWH Responds With A Warning To Jeremiah That He Will Yet Face Worse Things Than This ( Jer 12:5-6 ).

YHWH calls on Jeremiah to recognise that what he has endured up to now is as nothing compared with what lies ahead. Up until now he has only had to face the footmen (the local opposition or the lower level authorities), in the future he will have to face the horses (the higher powers that be, including the king, in Jerusalem). Up to now he has been comparatively at ease, shortly he must enter the jungle with its wild beasts. To serve God is not always a guarantee that life will be easy and prosperous. ‘it is through much tribulation that we must enter under the Kingly Rule of God’ (Act 14:22).

Jer 12:5

‘If you have run with the footmen, and they have wearied you,

Then how can you contend with horses?

And though in a land of peace you are secure,

Yet how will you do in the pride of the Jordan?’

The first picture is of a fugitive being chased down. Up to this point in time Jeremiah has only been ‘chased’ by men on foot, and yet he has clearly found that wearisome. What then is he going to do when he is chased down by horsemen, as in the future he surely will be? In other words while he has had trouble dealing with those in authority at lower levels, he will shortly be brought to the attention of the court. The idea of contending with horses might have in mind Elijah’s running before Ahab’s chariot to the gates of Jezreel (1Ki 18:46).

The second picture, which illustrates the same idea and confirms it, is of having to leave a part of the land where there was peace and security, and where he would not have to face obstacles, a land which was relatively free from wild beasts, to enter a land where lions, bears and other wild beasts roamed relatively freely, and vegetation was at its thickest. The Pride of Jordan was the name given to the marshy thicket country on the verge of the Jordan in the Arabah (Jordan Gulf), which was a favourite haunt of wild animals, including especially lions (Jer 49:19; Jer 50:44; Zec 11:3).

Jer 12:6

‘For even your brothers,

And the house of your father,

Even they have dealt treacherously with you,

Even they have cried aloud after you.

Believe them not,

Though they speak fair words to you.’

But what would be worst of all would be that he would be betrayed by his own family, and possibly already was being. Even his brothers and his father’s house, the one place where he should have been secure and at peace, would have turned against him, leading the chase against him, shouting after him and raising a hue and cry. Thus he must in the future trust no one, not even his closest family. This needs, of course, to be taken in parallel with the fact that the people were at the time totally untrustworthy, even to each other (Jer 9:8). It is always necessary to count the cost of serving God.

We should at this point possibly give a reminder that tenses in Hebrew verbs are not similar to the tenses that we find in Latin, Greek and English. Rather than having a past tenses and a future tense, indicating chronological sequence, they had a complete tense (often called ‘perfect’ and indicating an action that was certain and complete, and therefore usually, although not always in the past) and an incomplete tense (often called ‘imperfect’, which would be present or future because uncertain and incomplete). They expressed the completeness and certainty of the action, or otherwise. Thus the so-called ‘perfect tense’ could express the future as it was seen to be perfectly complete in the mind of God though His prophet.

Fuente: Commentary Series on the Bible by Peter Pett

Jer 12:5. In the swelling of Jordan Houbigant thinks that these are the words of Jeremiah to his fellow-citizens, and to the king and the leaders of the army, whom he addresses in the next verse. He compares the footmen to the horse, says St. Jerome, because all Persia, Chaldea, and those countries, excel in cavalry. Calmet observes, that the manner of expression is proverbial. “The Philistines, Edomites, Ammonites, &c. have been too strong for you; what then will you do with the Chaldeans, who are more numerous and powerful? The first had only infantry; the others abound in cavalry and chariots.” The prophet goes on, “You are secure when the land is quiet; but what will you do when Jordan shall overflow? You think to be in security in your own country; but what will you do, when the Chaldean army, composed of multitudes of people around you, shall come and overflow Judaea?” The Scripture frequently expresses the coming of an army into a country by inundation. See ch. Jer 46:7. Dan 11:10. Calmet thinks, that under the figure of the overflowing Jordan, the prophet principally means the Ammonites, Midianites, Moabites, and Arabs, who were separated from Judaea by the Jordan, and who joined the army of the Chaldeans against the Jews.

Fuente: Commentary on the Holy Bible by Thomas Coke

Jer 12:5 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?

Ver. 5. If thou hast run with the footmen. ] Here God returneth an answer to the prophet’s foregoing complaint, saith the Chaldee, partly checking him for his discontentedness, and partly exciting him to a humble submission and a well-knit resolution.

Then how wilt thou contend with horses? ] If thy countrymen of Anathoth overmatch and overmaster thee, how wilt thou deal with those of Jerusalem, who are a far deal worse?

And if in a land of peace. ] These are proverbial speeches, both to one purpose:

“ Ferre minora velis, ut graviora feras. ”

How wouldst thou endure wounds for Christ, that canst not endure words? saith one. And how wilt thou fry a faggot that startlest at a reproach for the truth? While William Cobberly, martyr, was in durance, his wife also, called Alice, being apprehended, was in the keeper’s house the same time detained, where the keeper’s wife had secretly heated a key fire hot, and laid it in the grass on the back side; so speaking to Alice Cobberly to fetch her the key in all haste, she went with speed to bring the key, and taking it up in haste, did piteously burn her hand, whereupon she cried out, Ah, thou drab! Quoth the other, Thou that canst not abide the burning of thy hand, how wilt thou be able to abide the burning of thy whole body? And so she afterwards repented. a

a Acts and Mon., fol. 1719.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Jeremiah

CALMS AND CRISES

Jer 12:5

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 of a race: ‘Footmen have beaten you, have they? Then how will you run with cavalry?’ The other is more clear in the Revised Version rendering: ‘Though in a land of peace you are secure, what will you do in Jordan when it swells?’ The ‘swelling of Jordan’ is a figure for extreme danger.

The questions may be taken as referring to our own lives. Note how the one refers more to strength for duties, the other to peace and safety in dangers. They both recognise that life has great alternations as to the magnitude of its tasks and trials, and they call on experience to answer the question whether we are ready for times of stress and peril.

I. Think of what may come to us.

We all have had the experience of how in our lives there are long stretches of uneventful days, and then, generally without warning, some crisis is sprung on us, which demands quite a different order of qualities to cope with it. Our typhoons generally come without any warning from a falling barometer.

We may at any moment be confronted with some hard duty which will task our utmost energy.

We may at any moment be plunged in some great calamity to which the quiet course of our lives for years will be as the still flow of the river between smiling lawns is to the dash and fierce currents of the rapids in a grim canyon.

The tasks that may come on us and the tasks that must come, the dangers that may beset us and the dangers that must envelop us, the possibilities that lie hidden in the future, and the certainties that we know to be shrouded there, should surely sometimes occupy a wise man’s thoughts. It is but living in a fool’s paradise to soothe ourselves with the assurance which a moment’s thought will shatter: ‘To-morrow shall be as this day.’ We shall not always have the easy competition with footmen; there will some time come a call to strain our muscles to keep up with the gallop of cavalry. We shall have to struggle to keep our feet in the swelling of Jordan, and must not expect to have a continual leisurely life in ‘a land of peace.’

II. Think of what experience tells us as to our power to meet these crises.

The footmen have wearied you. The small tasks have been more than your patience and strength could manage. No doubt great exigencies often call forth great powers that were dormant in the humdrum of ordinary life. But the man who knows himself best will be the most ready to shrink with distrust from the dread possibilities of duty.

If we think of the ‘footmen’ with whom we have contended as representing the smaller faults that we have tried to overcome, does our success in conquering some small bad habit, some ‘little sin,’ encourage the hope that we could keep our footing when some great temptation of a lifetime came down on us with a rush like the charge of a battalion of horsemen? Or, if we cast our eyes forward to the calamities that lie still ‘on the knees of the gods’ for us, do we feel ready to meet the hours of desolating disaster, the ‘hour of death and the day of judgment’? Even in a land of peace we have all had alarms, perturbations, and defeats enough, and our security has been at the mercy of marauders so often that if we are wise, and take due heed of what experience has to say to us of our reserve of force, we shall not be hopeful of keeping our footing in the whirling currents of a river in full flood.

III. Think of the power that will fit us for all crises.

With the power of Jesus in our spirits we shall never have to attempt a duty for which we are not strengthened, nor to front a danger from and in which He will not defend us. With His life in us we shall be ready for the long hours of uneventful, unexciting duties, and for the short spurts that make exacting calls on us. We ‘shall run and not be weary; we shall walk and not faint.’ If we live in Jesus we shall always be in ‘a land of peace,’ and no ‘plague shall come nigh our dwelling.’ Even when the soles of our feet rest in the waters of Jordan, the waters of Jordan shall be cut off, and we shall pass over on dry ground into the land of peace, where they that would swallow us up shall be far away for ever.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Jer 12:5-6

5If you have run with footmen and they have tired you out,

Then how can you compete with horses?

If you fall down in a land of peace,

How will you do in the thicket of the Jordan?

6For even your brothers and the household of your father,

Even they have dealt treacherously with you,

Even they have cried aloud after you.

Do not believe them, although they may say nice things to you.

Jer 12:5-6 God is telling Jeremiah (cf. TEV, JPSOA footnote), if you cannot handle the pressure from your hometown, how are you going to handle the pressure from Jerusalem? In reality, God is saying, Jeremiah, are you too impatient or too sensitive? If you think this is bad now, you have seen nothing yet! Problems cause us to depend on God trials are for training (cf. Heb 5:8)!

Jer 12:6

NASBEven they have cried aloud after you

NKJVyes, they have called a multitude after you

NRSVthey will pursue you in full cry

TEVthey join in the attacks against you

LXXthey too shouted; they were gathered behind you

JPSOAthey cry after you as a mob

The MT is ambiguous. The context suggests that after he preached, they (his hometown tribal friends and relatives) chased after him condemning him loudly.

Do not believe them The VERB (BDB 52, KB 63, see Special Topic at Jer 3:12) is a Hiphil JUSSIVE. Be careful of the flattery of wicked people (cf. Jer 9:8; Psa 28:3; Pro 26:23; Pro 26:25). Kind words often hide an agenda (cf. Psa 12:6-8)! The self centeredness of the Fall is a perennial flower.

It seems that Jer 12:6, lines 1-3, relates to negative things said and done against Jeremiah by his hometown. However, the last line deals with their flattery!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

trustedst = confidedst. Hebrew. batah. App-69.

swelling. Hebrew pride. Put by Figure of speech Metonymy (of Adjunct), for proud beasts in the undergrowth on the banks of the Jordan. See Jer 49:19; Jer 50:44, and compare Job 41:34.

Fuente: Companion Bible Notes, Appendices and Graphics

Jer 12:5-6

Jer 12:5-6

GOD’S ANSWER TO JEREMIAH

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 the Jordan? For even thy brethren, and the house of thy father, even they have dealt treacherously with thee; even they have cried aloud after thee: believe them not, though they speak fair words unto thee.

God’s answer to Jeremiah is somewhat shocking. The Lord rebuked him, and we might paraphrase the meaning of this paragraph in this manner:

Look, Jeremiah, why should you be bothered about the prosperity of wicked men? If, in your race for me, you have been worn out by men, what are you going to do when you have to run against horses? If you have trouble feeling secure on level ground, what is going to happen to you when you have to pass through the “pride of the Jordan?” You have hardly seen anything at all yet. Buckle your seat belt, the worst is yet to come!

This might not be all that God said to Jeremiah, because, in Jer 12:4, it appears that God also might have mentioned the “latter end” of the wicked. Certainly, in the Old Testament, this was the inspired answer to the problem Jeremiah was having with the prosperity of the wicked. The Psalmist was tempted to stumble on the problem that troubled Jeremiah; but he confessed that the truth appeared to him, “When I went into the sanctuary of God, and considered their latter end.” (Psa 73:17). The ultimate fate of the wicked nullifies and cancels out all of the earthly joys and prosperities of evil men; and that sublime truth was surely available to all of God’s children living in that dispensation.

The pride of Jordan…

(Jer 12:5). The ‘pride of Jordan’ referred to the rank growth of trees, shrubs and vegetation that grew on both sides of the Jordan river, especially between the Sea of Tiberias and Lake Merom, and which afforded a shelter for wild boars, lions, bears and tigers.

These two verses stress the fact that, after all, prosperous wickedness is a very ordinary problem that should not discourage any one.

Today, lions are almost never seen west of the Euphrates river, having disappeared from the ‘pride of Jordan’; but, “The bones of lions have been found in the gravel of the bed of the Jordan.” It is always a mistake to understand conditions as they exit now as an indication of what the conditions were thousands of years ago. The critics did when they questioned the account in Acts that relates Paul’s shaking off a poisonous snake into the fire. Of course, the snakes have indeed disappeared from Malta; but they have also disappeared from Manhattan Island, and for exactly the same reason, namely, the vast increase in the population.

The Answer of God Jer 12:5-6

In Jer 12:5-6 God replies to His prophet but not in the way which Jeremiah anticipated. God does not explain the delay in the execution of the sentence against the ungodly nor does He promise any cessation of hostilities against His servant. The divine reply is designed to correct the impatience of the prophet. If you have become weary running with foot racers how will you be able to compete against horses? God does not deny that Jeremiah has been having a time of it. Things have been bad; but they are going to get worse. If Jeremiah is not able to triumphantly face the relatively minor hostility of the present, how will he endure the severe trials of the future? Jeremiah is currently passing through a land of peace i.e., a land in which one is safe and secure; but shortly he will be forced to fight his way through the tangled brush of the pride of Jordan. The pride of Jordan is that ribbon of lush vegetation which grows on either side of the twisting, winding Jordan river. This area was infested with vicious wild animals and dangerous outlaws. Days are coming in comparison with which the present troubles of the prophet will appear as days of peace. If Jeremiah was counting on, hoping for, confidently expecting to. traverse a peaceful and safe land what would he do when faced with the dangers of the pride of Jordan? As one example of what lay ahead for the prophet, God reveals to him that even the members of his own family cannot be trusted. These relatives have plotted against him. They have cried aloud after Jeremiah as one cries after a criminal who is being hunted down. Even though they speak kind words to the prophet he should not be deceived. Such outward manifestations of cordiality are but a cloak for their nefarious schemes.

THE CHRISTIAN ANSWER

We have already noted that much more satisfactory answers to the problem of the prosperity of evil men which somewhat perplexed Jeremiah are available in the teaching of Christianity in addition to the answers available under the Old Covenant.

A. The values focused upon in Christianity are not temporal and physical at all, but eternal. People who suffer persecution, defeat, frustration, hardship, or even physical suffering and death are commanded to remember, “Great is your reward in heaven!” (Mat 5:12).

B. The favor and prosperity enjoyed by wicked men are not marks of God’s approval but an indication of his mercy; for God “Is longsuffering … not willing that any should perish, but that all should come to the knowledge of the truth” (2Pe 3:9).

C. God’s world is an orderly world; and there are certain rewards and penalties that derive from that order. It happens that in many instances wicked men are more skilled in adjusting to God’s order than are righteous persons. Jesus noted that, “The sons of this world are for their own generation wiser than the sons of the light.” (Luk 16:8). No doubt this fact sometimes contributes to the prosperity of evil men.

D. The great fact is that the rewards of eternal life are so great, surpassing even the utmost limits of human imagination, that whatever the sufferings, sorrows, and limitations may fall upon our earth-life, all such things shall be canceled and nullified by the glories of eternal life. As Paul put it: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed” (Rom 8:18).

E. It all turns on the difference in time and eternity. When the two are compared, an entire earthly life is less than a fraction of a second compared to a billion years. To win the great prize of Eternal Glory with Christ is more than worth bearing the burdens of whatever disasters our earth-life is capable of bringing upon us. No recipient of such a blessing should be troubled by whatever pleasures and prosperities may be enjoyed by the wicked for the brief season of earthly life.

Fuente: Old and New Testaments Restoration Commentary

swelling of Jordan

i.e. under such a test as in Jer 49:19; Jer 50:44; Jos 3:15; 1Ch 12:15

Fuente: Scofield Reference Bible Notes

The Pride of Jordan

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 12:5.

The prophet Jeremiah occupies a unique position in Israelitish history from the fact that to him fell the bitter and ungrateful task of contending in vain against the main currents of his time, religiously and politically, and finally perishing in consequence of his faithfulness to his mission. Of no other prophet of the first rank can the same thing be said. The prophets were often severe and scathing critics of their age and their contemporaries, but none of them was so tragically situated as Jeremiah. He had to see the nation drifting straight to ruin, ruin that overtook it within a few short years of the beginning of his ministry, and he knew himself helpless to avert it. With the overthrow of Jerusalem by Nebuchadnezzar, the disaster he had foreseen came to pass, and he shared in the misery of it, being afterwards slain, it is said, by some of the Jewish refugees themselves in their flight from the scenes of horror that ensued. But long before that he had been maltreated and imprisoned for his supposed unpatriotic conduct in prophesying the humiliation of his own people.

His fellow-townsmen, even his brethren and the house of his father, even they dealt treacherously with him. The sacred tie of kindred was too weak to restrain the outbreak of fanatical hate. The priestly houses had winced beneath the vehement denunciations of their young relative, and could bear it no longer. A plot was therefore set on foot, and under the show of fair words they conspired to take the prophets life. He had not known of his danger but for Divine illumination: The Lord gave me knowledge of it, and I knew it: then thou shewedst me their doings. Stunned with the sudden discovery, Jeremiah turned to God with remonstrance and appeal. Conscious of his own rectitude and of the rectitude of God, he was for a moment caught in the outer circles of the whirlpool of questioning which has ever agitated the minds of Gods oppressed ones, concerning the unequal distribution of earthly lots.

Now, God answers such questionings as these in different wayssometimes by showing His servant the true state of the ungodly, making him to understand their end; sometimes by revealing to the righteous the vast superiority of their portion over that of the ungodly; sometimes by gently soothing the ruffled spirit; at other times, as here, by rousing rebuke and sharp remonstrance, bidding him bethink himself, if he broke down under these comparatively small trials, how would he bear up when much more terrible ones had to be endured? If running with footmen was too much for him, then how would he contend with the swift horses? If he could feel secure only in a quiet land, how would he do in a region full of peril like that of the jungle-land, the lair of the lion and other fierce beasts of prey, which stretched along the banks of the Jordan? Greater trials were to come to him than he had as yet known; how would he meet them if he failed in the presence of these lesser ones?

The text is thus Gods answer to the prophets remonstrance. Let us look, first, at the Remonstrance, and then at the Divine Response.

I

The Remonstrance

Jeremiah is here kicking against the pricks which have wounded the feet of men for centurieshow to account for the fact that, in a world governed by a righteous God, righteousness should often have to suffer so much. But in the midst of the cruel experience he never lets go his grip of God. Righteous art thou, O God, he sayswhatever comes, that is the first established fact of life. Yet, he continues in holy boldness, would I reason the cause with thee: wherefore doth the way of the wicked prosper? wherefore are all they at peace that deal very treacherously? His indignant soul, on fire for justice, cries out that it ought not to be so. But the undercurrent of the complaint is not the seeming prosperity of the wicked; it is his own pain and sorrow and terrible adversity. We do not ask a solution of the universe till we are forced to ask a solution of our own place and lot in it. Gods providence seemed perfect to Job till he was caught in the tempest and tossed aside broken. We are not much concerned about mere abstract injustice. Jeremiahs wherefore about the wicked is really a why about himself. Why am I bared to the blast in following Thy will and performing Thy command? Why are tears and strife my portion? Why am I wearied out and left desolate, though I am fighting the Lords battle? That is the prophets real complaint.

Pain and sin, as we know them, cannot be dismissed by general considerations about the excellence of sympathy or moral victory; we must find real sympathy for all real suffering, real conquest of all real evil. Let us consider the lesser problem of Pain. If God is revealed in Christ the sympathy and the conquest are sure. God suffers, and God conquers. When we suffer, we share the experience of God. In all our afflictions He is afflicted, and all the pain is permitted for the joy that comes out of it, the joy of hearts united for ever in the bond that common suffering makes; and because our fellow-sufferer is God, we can believe that for all innocent pain there is the sympathy that redeems it. This is not proved, of course, but it is credible; it makes sense, and nothing else makes sense, of pain. It may be doubted whether suffering is altogether evil. It is apparently not only a condition of the realization of some forms of good, but also an essential part of much that is best in lifeheroism and self-sacrifice.1 [Note: W. Temple, in Foundations, 220.]

1. Jeremiah was conscious of his own integrity.Of course, like all the other saints of God, he was poignantly aware of his own unworthiness. He must have had as deep a conviction of sinfulness as any of the great prophets and psalmists of Israel. None could have lived so close to God as he did without an overwhelming sense of uncleanness. What Job felt, and Moses, and David, and Isaiah, must have been constantly present to his consciousness also. But in respect to this special outburst of hatred, he knew of nothing for which to blame himself. He had not taken pleasure in the disasters he announced, or spoken in the heat of personal passion. The sins of the people had procured the evils he predicted; and he had only sought to warn the reckless mariners of the rocks that lay straight in their course.

2. Jeremiah was perplexed at the inequality of human lot.Every word of Asaphs complaint in Psalms 73 might have been appropriated by Jeremiah. He had never swerved from the narrow path of obedience; at all hazards he had dared to stand alone, bereft of the comforts and alleviations that come in the lot of men; he did not scruple to bare his heart toward God, knowing that to the limit of his light he had done His bidding. But he was hated, persecuted, threatened with death; whilst the way of the wicked prospered, and they were at ease who dealt very treacherously. Surely it was in vain that he had cleansed his heart and washed his hands in innocency. It was too painful for him. His feet were almost gone, his steps had well-nigh slipped.

From the beginning this has been the crux of the problem of suffering. It was not hard to understand suffering where there was sin. The mystery was rather on the other side, that so often the wicked seemed to escape their just punishment. But that the righteous should suffer while the wicked went scot-free, this seemed a challenge of Gods moral government, so staggering that for longeven in the face of the most convincing evidencemen refused to believe in the fact. We see this in the attitude of Jobs friends, when they insist, in spite of Jobs denial, that where there is so much suffering there must have been corresponding sin. We see it in the protest of Jeremiah and Ezekiel when they repudiate the old proverb: The fathers have eaten sour grapes, and the childrens teeth are set on edge. And yet it remains true that the innocent do suffer with and for the guilty, and that the iniquities of the fathers are visited upon the children unto the third and fourth generation. What does it mean?

There are two things which it might mean. One is that the ultimate reality is force, and that the Christian faith in a loving Father, who cares for each one of His human children, is without foundation in fact. The other is that the individual is not the final unit; that, because Gods plan is social, a family, and not simply a collection of unrelated sons and daughters, His method of training must be more complex than would be the case if He were dealing with isolated individuals. It is the latter that is the Christian view. Gods method is a method of redemptive love, and redemptive love saves by vicarious suffering.

For people like me, who are confirmed invalids with no hope of recovery, this religious point of view [expiatory suffering] has the advantage of giving us strength and even joy in bearing the pain, the sleepless nights, and the thousand and one deprivations of our lot; and it further teaches us to see material pleasures in the right light, a process which makes them appear very hollow, and sometimes positively harmful. The reason why I am so happy is that I do not envy any one; I have found the secret of pure joy, for I suffer with Christ in the holy cause of the redemption of humanity. Then I have other sources of joy as well, which are more beautiful and fragrant than any of the ordinary pleasures of health, and which I would like every one to possess, even if it involved their being ill for years. Fortunately, however, this is not an indispensable condition for those who want to comfort and help all who are fallen and out of the way, and who would show them the radiant glories of eternity in the midst of the shadows of this earthly life.

Sometimes I feel that I am so much happier than those whom the world reckons the most fortunate, that I am almost ashamed of myself, and I am quite glad when from time to time my spirit fails me, and I realize my oneness in suffering with all who struggle and rebel. Oh, how well I understand them, when I think of all the blessings that I have received and how I have fallen! I feel then that I am sister to all these unhappy souls, and my heart goes out to them, and I long to take them by the hand and dry their tears, and show them Him who is the Saviour and the Life.1 [Note: A Living Witness: The Life of Adle Kamm (1914), 202.]

3. But Jeremiah was not only troubled about himself, he was anxious for Gods character.There is a touch of apparent vindictiveness in his cry. Let me see thy vengeance on them; pull them out like sheep for the slaughter, and prepare them for the day of slaughter. We are disposed to contrast these words with those that Jesus breathed for His murderers from the cross, and those that Stephen uttered as the stones crashed in upon him; and we think that there is an alloy in the fine gold, a trace of dross in the saint.

It is possible to adopt the suggestion that the prophet was predicting the fate of these wicked men, or that he was the Divine mouthpiece in this solemn pronouncement of the coming doom. But a deeper and more correct conception of his words appears to be that he was concerned with the effect that would be produced on his people if Jehovah passed by the sin of his persecutors and intending murderers. It was as though the prophet feared lest his own undeserved sufferings might lead men to reason that wrongdoing was more likely to promote their prosperity than integrity and holiness.

Josiah was the one God-fearing monarch of his time, but he was slain in battle; he himself was the devoted servant of God, and his life was one long agony; was it the best policy then to fear God? Might it not be better to worship the gods of the surrounding peoples, who seemed well able to defend their votaries, and to promote the prosperity of the great kingdoms that maintained their temples? As Jeremiah beheld the blasting influence of sin, how the land mourned, and the herbs were withered, and the beasts and birds consumed, his heart misgave him. He saw no limit to the awful evil of his times, so long as God seemed indifferent to its prevalence. Therefore he cried for vengeancenot for the gratification of his own feeling, but for the sake of Israel and of God.

Drummonds exposition of revelation, as also of evolution, needs to be supplemented by only one remark which, when he wrote his articles [on science and religion in the Expositor and the Nineteenth Century], it was not possible to make with confidence. Recent researches into the origins of the Old Testament have proved that the factor in the extraordinary development of moral and religious truth, which is so discernible in the history of Israel and in their gradual ascent to the loftiest heights of spiritual knowledge, from the low levels of life which they had once occupied with their Semitic neighbours, was the impression upon the people as a whole through the wonderful deeds of their history and the experience of their greatest minds, of the character of God. But to impress the character of God upon a people so sensitive and so responsive is revelation in its purest and most effective form.1 [Note: G. A. Smith, The Life of Henry Drummond, 244.]

(1) At first men thought of God as outside the drama of historythe spectator, the playwright; if acting at all, only occasionally, at set times and for specific purposes, but not Himself involved in His inner life in the fortunes of the human actors He set in motion. This was, on the whole, the dominant Greek conception, and it recurs again and again in Christian history. God is the onlooker, sympathetic indeed, and well disposed, whose great calm we may hope to share in the good time coming when this life is over, and the other which lies beyond has begun.

(2) But the prevailing Christian conception is very different. It is not merely that God is in history, immanent as well as transcendent, actor as well as spectator, but that He is involved in His inmost life in the fortunes of the human participants. He not only acts, He cares. When Israel sins, the burden falls not on man only, but on God. He is like the husband whose wife has committed adultery, the father whose children have rebelled against him. If He punishes, it is not because He is indifferent or angry, but because He earnestly desires their moral good. There is no suffering of theirs in which He does not share. In all their affliction he was afflicted; in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.

It is no argument against the love of God that the world is a world of pain, provided, as we know to be the case, that God Himself has elected to suffer more than the greatest sufferer, and that there is a worthy end to it all.1 [Note: Bishop Brent.]

The deeper these thoughts sank within me, the more complete became my dissatisfaction with the shallow theories through which human thinkers have striven to bridge over contradictions which God has left unreconciled, and to reply to questions which He has been pleased to leave unanswered. That death of anguish which Scripture declares to us to be necessary, though it does not explain wherein its dire necessity resides, convinced me that God was not content to throw, as moralists and theologians can do so easily, the whole weight and accountability of sin and suffering upon man, but was willing, if this burden might not as yet be removed, to share it with His poor, finite, heavily burdened creature. When I looked upon my agonized and dying God, and turned from that world-appealing sight, Christ crucified for us, to look upon lifes most perplexed and sorrowful contradictions, I was not met as in intercourse with my fellow-men by the cold platitudes that fall so lightly from the lips of those whose hearts have never known one real pang, nor whose lives one crushing blow. I was not told that all things were ordered for the best, nor assured that the overwhelming disparities of life were but apparent, but I was met from the eyes and brow of Him who was indeed acquainted with grief, by a look of solemn recognition, such as may pass between friends who have endured between them some strange and secret sorrow, and are through it united in a bond that cannot be broken.1 [Note: Dora Greenwell.]

Mist on the hills, all mist,

And never a hill-top kissed

With the fire of the hidden sun:

Mist in the leafy dells

And the open rolling fells,

And the work of the day is done.

Mist on the moaning sea,

Where the waves toil hopelessly

And the land is a shadowed death:

Mist on the rivers breast,

And every branch is dressed

In the gauze of its clinging breath.

Mist in the mind of man,

However he try to scan

The track of the coming years:

Is there mist in the mind of God,

And never a footstep trod

But is wet with a rain of tears?2 [Note: D. H. S. Nicholson, Poems, 6.]

II

The Response

1. There is no attempt at explanation. God never explains Himself in a ready-made fashion. God explains Himself through life. God explains Himself by deeds. The complaint is answered by a counter-complaint. Jeremiahs charge against God of injustice is met by Gods charge against Jeremiah of weakness. 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?

The phrase the pride, or the swelling of Jordan may mean either of two things, perhaps both. It may refer to the floods which follow the rainy season, when the river overflows its banks, or it may simply be an allusion to the wide tract of wild, marshy land along those banks with reeds and undergrowth, in which lurked dangerous beasts of prey. Thus we read in chapters 49 and 50: Behold, he shall come up like a lion from the swelling of Jordan. Apparently the swelling of Jordan was a spot dangerous to travellers, and much dreaded in consequence. The thought of the text, therefore, is this: If you cannot race against men on foot without becoming exhausted, how can you expect to prevail when you have to race against horsemen? At home, and in time of peace, you may feel safe, but how will you behave when you have to breast Jordan in full flood, or fight for your life against the fierce and terrible creatures that prowl along its banks waiting for what they may devour? In other words, there come crises in life when all our moral reserves have to be summoned to enable us to hold our own against the forces of overwhelming evil. Well is it for us in that day if we are not found unprepared, but are equal to the demands of the dreadful occasion. History records that the man who first asked himself this question in the words of the text was able to answer it sublimely in the hour of trial.

The Jordan is from 90 to 100 feet broad, a rapid, muddy water with a zigzag current. The depth varies from 3 feet at some fords to as much as 10 or 12. In the sixty-five miles the descent is 610 feet, or an average of 9 feet a milenot a great fall, for the Spey, and the Dee from Balmoral to Aberdeen, both average about 14 feet a mile. But near the Lake of Galilee the fall is over 40 feet a mile, and this impetus given to a large volume of water, down a channel in which it cannot sprawl, and few rocks retard, induces a great rapidity of current. This has given the river its name: Jordan means the Down-comer. The swiftness is rendered more dangerous by the muddy bed and curious zigzag current which will easily sweep a man from the side into the centre of the stream. In April the waters rise to the wider bed, but for the most part of the year they keep to the channel of 90 feet. Here, with infrequent interruptions of shingle, mostly silent and black in spite of its speed, but now and then breaking into praise and whitening into foam, Jordan scours along, muddy between banks of mud, careless of beauty, careless of life, intent only upon its own work, which for ages by the decree of the Almighty has been that of separation.

Down the broad valley [called a wilderness in the New Testament] there curves and twists a deeper, narrower bedperhaps 150 feet deeper, and from 200 yards to a mile broad. Its banks are mostly of white marl, and within these it is packed with tamarisks and other semi-tropical trees and tangled bush. To those who look down from the hills along any great stretch of the valley, this Zr, as it is called, trails and winds like an enormous green serpent, more forbidding in its rankness than any open water could be, however foul or broken. This jungle marks the Jordans wider bed, the breadth to which the river rises when in flood. In the Old Testament it appears as the Pride of Jordan, and always as a symbol of trouble and danger. Though in a land of peace thou be secure, what wilt thou do in the Pride of Jordan? He shall come up like a lion from the Pride of Jordan. It was long supposed that this referred to the spring floods of the river, and it is given in the English version as swelling, but the word means pride, and as one text speaks of the pride of Jordan being spoiled, the phrase most certainly refers to the jungle, whose green serpentine ribbon looks so rich from the hills above. In that case we ought to translate it the luxuriance or rankness of Jordan. Though lions have ceased from the land, this jungle is still a covert for wild beasts, and Jeremiahs contrast of it with a land of peace is even more suitable to a haunted jungle than to an inundation. But it is floods which have made the rankness, they fill this wider bed of Jordan every year; and the floor of the jungle is covered with deposits of mud and gravel, with dead weed, driftwood and the exposed roots of trees.1 [Note: G. A. Smith, The Historical Geography of the Holy Land, 486, 484.]

2. Jeremiah needed to be braced. He is taught the need of endurance. It is a strange cure for cowardice, a strange remedy for weakness; yet it is effective. It gives stiffening to the soul. The tear-stained face is lifted up calm once more. A new resolution creeps into the eye to prove worthy of the new responsibility. God appeals to Jeremiahs strength, not to his weakness. By Gods grace I will fight, and fighting fall if need be. By Gods grace I will contend even with horses; and I will go to the pride of Jordan though the jungle growl and snarl. This was the result on Jeremiah, and it was the result required. Only a heroic soul could do the heroic work needed by Israel and by God, and it was the greatest heroism of all that was needed, the heroism of endurance.

Nothing worth doing can be done in this world without something of that iron resolution. It is the spirit which never knows defeat, which cannot be worn out, which has taken its stand and refuses to move. This is the patience about which the Bible is full, not the sickly counterfeit which so often passes for patience, but the power to bear, to suffer, to sacrifice, to endure all things, to die, harder still sometimes to continue to live. The whole world teaches that patience. Life in her struggle with nature is lavish of her resources. She is willing to sacrifice anything for the bare maintenance of existence meanwhile. Inch by inch each advance has to be gained, fought for, paid for, kept. It is the lesson of all history also, both for the individual and for a body of men who have espoused any cause.1 [Note: Hugh Black, Edinburgh Sermons, 272.]

Would you grow a rose? Then the suns rays must be broken up and buried out of sight to rise again in new beauty of form and shade. Obtain a rose in any other way, and it is no rose but an artificiality without life or fragrance. Even so does the revealing of the glory of God carry with it a cosmic calvary in which we, His children, are individually called to share. This is as truly the nature of things in their highest computation as it is true of the simplest modes in which beauty and truth express themselves in our experience.2 [Note: R. J. Campbell.]

(1) God puts first that which is less, and afterwards that which is greater.He does not put us at once to contend with horses, but tests us first with footmen. He does not allow any one of us with frail and fainting courage to meet the overflowing floods of Jordan; He causes us first to be tested in our homesteadthe land of peace, where we are comparatively secure amidst those who know and love us. God graduates the trials of our life; He allows the lesser to precede the greater. He gives us the opportunity of learning to trust Him in slighter difficulties, that faith may become muscular and strong, and that we may be able to walk to Him amid the surge of the ocean. Be sure that whatever your sorrows and troubles are at this hour, God has allowed them to come to afford you an opportunity of preparation for future days.

Mans condition in the world presents an insoluble problem except upon one hypothesis. For he cannot help believing that he exists for a purpose. Every instinct of his nature compels him so to do. And yet when he looks round him for evidence of that purpose he is everywhere baffled and perplexed. He has capacities for pleasure, but they conduct him to pain. He desires knowledge, but is limited to ignorance. And if he works for the improvement of his race, his work is hampered on every side, while he sees the men most qualified for usefulness continually cut off in their prime. Neither pleasure nor knowledge nor achievement, then, can be the destined end of man upon earth. And if there is no further alternative, his instincts deceive him, and he exists in vain. But once adopt the hypothesis that the world is a school of character, and everything falls into its place in the scheme. He has pleasure enough, and knowledge enough, and achievement enough, here to suggest what possibilities hereafter may await him; while the pain and doubt and frustration that hinder his present progress may be fashioning his character for future use.

What if the breaks themselves should prove at last

The most consummate of contrivances

To train a mans eye, teach him what is faith.

Thus the only theory of the world which, as a rational hypothesis, seems tenable is the one that, on other grounds, the Christian believes to be true. And this coincidence of his belief with rational probability gives additional confidence to all his practice.1 [Note: J. R. Illingworth, Christian Character (ed. 1904), 37.]

(2) Victory over the lesser will ensure victory over the greater.By the successful running with the footmen we shall be prepared for the severer contest with horses. Hence little trials borne well prophesy our bearing well such as may be greater, should God please to send them. And if, when entrusted with but a few things, we are found faithful in them, the Lord whom we serve is likely to make us ruler over many things.

It is not uncommon for men to believe that they are able to bear great calamities better than they can bear small ones. They lose all patience with an attack of toothache, yet fancy that they could smilingly endure leprosy or consumption; they lose their temper with the silly oversights of domestics and workpeople, but they are sure that a crushing misfortune would evoke their heroism; they lose all dignity and peace of mind in dealing with the peddling mishaps of routine life, yet cherish the belief that they are prepared to take arms against a sea of troubles whenever it happens to break forth. It is a flattering unction we should refuse to lay to our soul. Wesley tells that one day sitting by the fire of a wealthy gentleman a puff of smoke came down the chimney, whereupon the host plaintively addressed the evangelist, You see, sir, I have to put up daily with this kind of thing. Are we to believe that behind this fretfulness the man hid the strength of a martyr, and that whilst he was subdued by the smoke he could stand the fire? It is an illusion. He who is wearied in a sprint with the footmen will never contend successfully with horses; he who faints in the land of peace will make a poor show in the swelling of Jordan.1 [Note: W. L. Watkinson.]

3. Jeremiah was faithful in the peaceful retreat, and so did not fear the swelling of Jordan. He made straight for the lair of the lion. No one could have had an easier time than Jeremiah if he had done like the othersproclaimed peace when he knew there was no peace. It was by his own voluntary action that he passed from running with the footmen to contending with the horses and from the land of peace to the swelling of Jordan. He must go; for he wills to obey; the hand of the Lord directs him. It is his mission. It matters not what lies before him. He is one of those who must ignore everything but their duty, their mission, their message to the world. And though the earth close around him in balls of fire, still he must proceed. Jeremiah, go not to Jerusalem! Pashhur the priest is there. There are enemies there powerful enough to take away thy lifeor at any rate they will attempt itand they will come very near doing so. They will make thy life a torture. Pashhur is there, thy great foe. One can hear in imagination Jeremiah saying as Luther said: If it rained Pashhurs nine days running I must go. What does it matter what it rains? If you are in the path of duty it matters not how the storms may come. The servant of duty

Needs must pass the thunders lair

Where ambushed lightnings lie,

Where meteors cleave the hissing air

And perils throng which none may dare

Save those that seek the sky.

Jeremiah was actually bolder in the swelling of Jordan than he had been in the land of peace. When Jeremiah came to Jerusalem, his heart was set like flint, his aspect was grander and bolder than before. So logic was completely out of it. There is no logic in spiritual power, unless it has a separate logic of its own. This is all the logic of spiritual power, As thy days, so shall thy strength be. They that wait upon the Lord shall mount up with wings as eagles. They can do nothing of themselves; they can do all things through Christ which strengtheneth them. If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. That is the logic of faith and spiritual power. You cannot pass from premise to conclusion, because you are dealing with an infinite quantity, and the amount of your power simply depends on the amount of your capacity to receive from God. Touch His infinite hand and you can do anything.

4. Jordan has got into poetry as the symbol of the passage to the better life. We speak of passing the stream of Jordan, meaning the stream of Death; just as we say across the water, meaning that we leave our own sweet land for some far-off place of promise. Jordan was the little silver line which separated Canaan from the outer world; and the Jew, in his captivity, looked upon it as dividing him from the city of his passionate desire, while he dwelt in a city for which he had but scant liking. What wonder that Christian souls have called Death the Jordan, and spoken of their holy land as Canaan! To pass over Jordan has long been a proverb for dying, and the fields of Canaan flowing with milk and honey a sweet symbol of the Christians place of rest.

It is a felicitous expression and gathers within itself all possible troubles, all lifes tempests, and within its broad compass also points all too plainly to the final overwhelming catastrophe that soon or late rounds the whole; it is so intense with force, so human, How wilt thou do in the pride of Jordan? And wise men always reckon on the possibility of flood. What will you do in the rainy day, when no more money can be drawn from the bank? Oh! I have insured against that. That is wise; and, being wise, you have, of course, reckoned for the time when the golden bowl is broken, when no more life is to be drawn from the blood? Yes, I have insured my life; they will be all right. They!yes, but you?

The river Jordan had no bridges, and, as far as we read, very few boats. It was never crossed by those means of mans inventionsave only that ferryboat which once went to carry over king Davids household. From this we may well take this simple lessonthat God may use, and does sometimes use, human art to bring His children safe through their troubles; but more often, He takes it into His own hand, and so lays the matter out as to give all the glory only to Himself. We are very fond to build our bridges, by which we are to walk over the waters; but we shall find at last that we were oftener carried through them.1 [Note: J. Vaughan.]

It is written by one who knew the swellings of Jordan, that to the faithful the stream was shallow, whilst to the doubters it was deep; that the depth of the stream varied with him who crossed; as faith failed, the waters grew higher. Bunyan knew the stream, and in his book is written the true story of the swelling of Jordan: the trustful goes over almost dry-shod, but over him who is faint and faithless the waters gather.2 [Note: G. Dawson, Sermons on Daily Life and Duty, 325.]

The Pride of Jordan

Literature

Black (H.), Edinburgh Sermons, 267.

Chapman (J. W.), And Judas Iscariot, 67.

Dawson (G.), Sermons on Daily Life and Duty, 313.

Edmunds (J.), Fifteen Sermons, 49.

Guthrie (T.), The Way to Life, 313.

Hyde (T. D.), Sermon Pictures, ii. 297.

Leach (C.), Old yet ever New, 177.

Maclaren (A.), Expositions: Isaiah and Jeremiah, 272.

Meyer (F. B.), Jeremiah: Priest and Prophet, 58.

Thomas (J.), Myrtle Street Pulpit, iii. 116.

Vaughan (J.), Sermons (Brighton Pulpit), vi., No. 591.

Watkinson (W. L.), Themes for Hours of Meditation, 107.

Christian Age, xxxi. 180 (T. de W. Talmage).

Christian Commonwealth, xxxiv. (1913) 57 (R. J. Campbell).

Christian World Pulpit, xiv. 312 (B. J. Snell); xl. 204 (C. Leach).

Church of England Magazine, x. 384 (W. Battersby); xxxiv. 384 (R. L. Joyce); lix. 80 (D. Ace).

Fuente: The Great Texts of the Bible

thou hast: Pro 3:11, Pro 24:10, Heb 12:3, Heb 12:4, 1Pe 4:12

canst: Jer 26:8, Jer 36:26, Jer 38:4-6

swelling: Jer 49:19, Jer 50:44, Jos 3:15, 1Ch 12:15, Psa 42:7, Psa 69:1, Psa 69:2

Reciprocal: 1Sa 23:3 – Behold Job 41:10 – who Jer 11:21 – that seek Mar 14:37 – couldest 1Co 9:24 – run in 1Co 10:13 – hath

Fuente: The Treasury of Scripture Knowledge

Jer 12:5, The terms used in this verse are figurative also and are for the sole purpose of comparison. The literal subject under consideration is the condition of distress which Jeremiah’s personal enemies were inflicting upon him. The former is compared to a race with footmen, the latter with running against horses. And then, comparatively speaking, the prophet was living in a land where peace still existed (since no foreign enemy had as yet intruded), while soon the same land will be shaken by the foreign invasion referred to by the swelling of Jordan. That phrase is based on an event in the seasonal history of Palestine. There is an interesting quotation from history on this subject in connection with comments on ch. 4: 7. To save space I shall request the reader to see that place for the history quoted.

Fuente: Combined Bible Commentary

Jer 12:5-6. If thou hast run with the footmen Here God speaks, and applies a proverbial expression to the prophets circumstances, the import of which is, that if men find themselves unable to contend with a less power, it is in vain for them to strive with a greater. This sentence, being applied to the prophets case, implies that, if he was so impatient that he could not bear the ill usage of his neighbours at Anathoth, how would he be able to undergo the hardships he must expect to meet with from the great men at Jerusalem, who would unanimously set themselves against him. And if in the land of peace Where there is little noise or peril; then how wilt thou do in the swelling of Jordan The sense may be the same as in the foregoing sentence, though differently expressed. As if he had said, If thou art exposed to such persecutions in thy own country, and among thy own kindred, who are more peaceable, what must thou expect when those in power at Jerusalem shall combine against thee? whose rage shall be as great and terrible as when Jordan suddenly overflows the neighbouring fields with violence, and obliges all to seek their safety by flight, there being no way of standing against the impetuous torrent. Or, by the swellings of Jordan, may be meant the invasion of the country by the Chaldeans. Thus the words are understood by Blaney, who observes upon them as follows: The ravages of war and hostile invasions are often represented in Scripture under the image of a river rising rapidly above its banks, and carrying all before it. To these inundations Jordan was very subject; and on such occasions, as we are told, (Maundrells Travels, p. 81,) several sorts of wild beasts, which are wont to harbour among the trees and bushes by the river side, are forced out of their coverts, and infest the neighbouring plains. This circumstance is particularly alluded to by the prophet, (Jer 49:19,) and seems to have been here in his view. For among all the dire effects incident to a country from the approach of a foreign enemy, this is not one of the least formidable, that evil-minded persons, within the state, are imboldened to throw off all legal restraints, and, taking advantage of the general confusion, openly commit the most daring outrages on their fellow-citizens, not only with impunity, but often under a pretence of zeal for the public welfare. Silent leges inter arma, is a well-known adage; and the prophet found it verified to his cost, when even the authority of the king himself, as we learn from the following history, (Jer 38:4-5,) was insufficient to protect him from the malice of his persecutors. Even thy brethren The priests of Anathoth; and 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, while they pretended friendship, have secretly conspired and devised evil against thee. Yea, they have called a multitude after thee Have endeavoured to bring thee under popular odium, to incense the common people against thee, and, raising a mob upon thee, to expose thee to their rage. Or, as the words may be rendered, They have pursued thee with a great cry, as a common malefactor. The sense is, Their former behaviour plainly shows that thou canst not reasonably depend on them for that countenance and support which a man naturally looks for from his friends and relations against the hostilities of strangers.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

12:5 If thou hast run with the {f} footmen, and they have wearied thee, then how canst thou contend with horses? and [if] in the land of peace, [in which] thou didst trust, [they wearied thee], then how wilt thou do in the swelling of Jordan?

(f) Some think that God reproves Jeremiah, in that he would reason with him, saying that if he was not able to march with men, then he was far unable to dispute with God. Others, by the footmen mean them of Anathoth: and by the horsemen, them of Jerusalem who would trouble the prophet worse than his own countrymen did.

Fuente: Geneva Bible Notes

The Lord replied by asking Jeremiah how he expected to be able to endure the rigors of coming antagonism if the present hostility he was experiencing wore him out (cf. Jer 11:19; Jer 11:21; Jer 23:21). If he fell in a relatively peaceful environment, how could he get though the turbulence to come, which resembled the violent, overflowing Jordan River in the spring. The Jordan Valley was a sub-tropical jungle, inhabited by lions, that was hard to penetrate at any season of the year (cf. Jer 49:19; Jer 50:44; 2Ki 6:2).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)