John Calvin Commentary Jeremiah 12:5

"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?" — Jeremiah 12:5 (ASV)

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 these words, “You have until now been contending with mortals, and have confessed that you maintained an unequal contest; do you dare now to assail me, who am far greater than the whole world? Footmen have wearied you, who walk on earth; but you engage now with horsemen, that is, with me.”

But I have already shown 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 him; for his object was no other than to show 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 therefore suppose that Jeremiah is encouraged, lest he should succumb under the temptations which awaited him; as though it was said, “Your citizens or your people are like footmen; you see now how much they have wearied you, for you cannot bear their insolence. What then will become of you when you come to Jerusalem? For as there is more power there, so there is more arrogance; you will 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 you will have an equestrian contest. From this you may see how you are to prepare yourself; for these things are only the beginnings, and yet you complain of them.”

But when I maturely weigh all things, I come to another opinion, which both Jerome and Jonathan have suggested, yet obscurely, and so confusedly that the meaning cannot be correctly understood, especially because they did not state the exposition which we have until now given. Therefore, 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 defenses that they despised the judgment of God. I regard then this verse as spoken in the person of God, for until now 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, You have until now run with footmen, and you have been wearied, how will it be when you come to an equestrian contest? He intimates by these words that a much greater outrage was near 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 near, 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 they would now have to fight more seriously, as a greater violence was impending over them: How then, He says, can you contend with horsemen?

He then adds, In the land of peace you trust, and how will you 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 I would 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 do not doubt 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 defenses, 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: “You 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 you 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 would you 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 you glory: how great is your madness, for you do not consider how weak you are?”

We therefore 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 defenses and auxiliaries. This then is what I consider to be the real meaning.