Calvin's on Jeremiah 5:3
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Some give a strained exposition of the beginning of the verse, or rather pervert it, as though the Prophet had said, that God would not turn his eyes from what was right, because he would rigidly execute his vengeance on his people. But Jeremiah goes on here with the same subject, for there is no importance to be attached to the division of the verses. They who have divided them have often unknowingly perverted the meaning. The divisions then are not to be heeded, only the number is to be retained as a help to the memory; but as to the context, they often are a hindrance to readers; for it is preposterous to blend things which are separate, and to divide what is connected. This remark has just now occurred to me, and it is necessary, as this place calls for it; for the Prophet, after having said that the Jews were perfidious and guilty of duplicity, and destitute of all integrity, immediately adds, But the eyes of God regard fidelity; as though he had said, that they in vain pretended to avow God’s name, and made a shew of religion by ceremonies and by an outward display; for God searches the heart, and cares nothing for those external masks by which men’s eyes are captivated. The Prophet very significantly turns his discourse to God, to shew that he was wearied in addressing the people, for he saw that he prevailed nothing with the obstinate; for had there been any teachable spirit in the Jews, he would no doubt have exhorted them to practice integrity. He might have said, “They are mistaken who swear falsely in God’s name, and persuade themselves that he will be their Father; for his eyes regard fidelity and uprightness of heart.” This would have been a regular way of proceeding, and this mode of teaching would have been most suitable: but Jeremiah abruptly breaks off his address, and leaves his own people; “O God, “he says, “thy eyes look on fidelity;” as though he had said, “What more can I have to do with this wretched people? I address words to rocks and stones: therefore I bid you adieu, and shall have no more to do with you; I will now turn to God.” We now see how much more forcible and striking is this turning from the people to God, than if the Prophet continued his address to the Jews, and sought to instruct them: for he now shews that he was broken down with weariness; for he saw that his labor was useless, and that all whom he had addressed were altogether refractory: nor did he, at the same time, intend to speak these words at random, and to no purpose; nay, his object was more sharply to touch those who were stupid, by letting them know that he left off addressing them, because he had no hope respecting them. But what I have said elsewhere ought to be borne in mind, — that the Prophets did not write all that they preached, but collected the substance of what they had delivered to the people; and this collection now forms the prophetic books. There is therefore no doubt but that Jeremiah had spoken at large on repentance, — that he had exposed the sins of hypocrites, — that he had denuded the fallacious pretences of the people, — and that he had severely reproved their obstinacy. But after having done all these things, he found it necessary to desist from pursuing his course, for he saw that no fruit could be hoped from his labors and his preaching. Now, when the Jews knew this, they ought to have been deeply affected; and this ought to be the case with us now, when we see that God’s Spirit is provoked by our perverseness; and as this is a dreadful thing, it is what ought more than anything else to touch our hearts. Consider what it is: God daily invites us most kindly to himself; but when he sees that our hearts and heads are so extremely hard, he leaves us, because we grieve his Spirit, as it is said by Isaiah. ( Isaiah 63:10 .) It was not, then, an usual or common mode of teaching which the Prophet adopted; but it was calculated to have more effect than plain instruction; for he shews that the wickedness of the people could no longer be endured. Jehovah, he says, thine eyes, are they not on the truth? In this address to God there is an implied contrast between God and men. The most wicked, we know, flatter themselves while they can retain the good opinion and applause of the world; and as long as they continue in honor, they slumber in their vices. This foolish confidence is what the Prophet evidently exposes; for he intimates that the eyes of God are different from those of mortals: men can see a very little way, hardly three fingers before them; but God penetrates into the inmost and the most hidden recesses of the heart: and the Prophet speaks thus of God’s eyes, in order to shew how worthless are the opinions of men, who regard only a splendid outward appearance. By truth, the Prophet means, as in the first verse, integrity of heart. Hence without reason do they philosophize here, who seek to prove from this passage that we are made acceptable to God by faith only; for the Prophet does not speak of the faith by which we embrace free reconciliation with God, and become members of Christ. The meaning indeed is in no way obscure, which is this — that God cares not for that external splendor by which men are captivated, according to what is said in 1 Samuel 16:7 , “Man sees what appears outwardly; but God looks on the heart.” There the Holy Spirit expresses the same thing by “heart” as he does here by fidelity or “truth.” For Samuel shews that David’s father was mistaken, because he brought forward his sons who excelled in their outward appearance: “Man sees, “he says, “what appears outwardly; but God looks on the heart.” We now understand the true meaning of the Prophet, — that though hypocrites flatter themselves, and the whole world encourage them by their adulations, all this will not avail them; for they must at last come before the tribunal of God, and that before God truth only will be approved and honored. He afterwards adds, Thou hast smitten them, and they have
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological