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He then subjoins, Rend your heart, and not your garments, and turn to Jehovah your God. The Prophet again repeats that we ought to deal sincerely with God; for all those ceremonies, by which men imagine that they discharge their duties, are mere mockeries, when they are not preceded by a pure and sincere heart. But as they were wont under mournful circumstances to rend their garments, he therefore says, “God has become now insensible to these customs; for with regard to men, ye are ceremonious enough, and more than enough: ye indeed rend your garments, and thus draw pity from men, and yet your heart remains whole, there is no rending, no opening; Rend then your heart,” that is, “Leave off thus to mock God, as ye have been wont to do, and begin with your heart.” It is indeed certain that the orientals were given to many ceremonies; but the vice the Prophet here condemns in the Jews is natural as it were to all men; so that every one of us is inclined to hypocrisy, and has need of having his attention drawn to the sincerity of the heart. We must then remember that this truth is to be set forth at all times and to all nations. Let any one search himself and he will find that he labors under this evil, — that he would rather reed his garment than his heart. And since the Jews usually observed this custom, the Prophet does not without reason deride it, and say, that it was of no account with God except they rent their hearts. But when he bids them to rend their hearts and not their garments, though he seems to repudiate that external practice, he does not yet distinctly condemn it, but intimates that it was a lawful thing, provided the heart was rent. Now this expression, Rend the heart, ought not to be deemed harsh, for it is to be referred to the external practice: when they rent the garments, they made themselves naked before God and put off all ornaments; but he wished them to be displeased with themselves, and rather to make bare the heart itself. The heart of hypocrites, we know, is wrapped up, and they ever have recourse to hiding places, that they may avoid the presence of God. Then the similitude is most suitable, when the Prophet bids them to rend the heart. Besides, the passage is clear enough, and needs not many remarks; it means, that God regards the real feeling of the heart, as it is said in Jeremiah [4:14]; he is not content with ocular obedience, such as men exhibit, but he would have us to deal with him in sincerity and truth.

Hence he repeats again, Turn to Jehovah your God. Here the Prophet shows, from what God is, that men foolishly and grossly deceive themselves when they would please God with their ceremonies: “What!” he says, “have you to do with a child?” For the import of the words is this, — “When an offense against man is to be removed, ye anxiously come to him: now when ye perceive that God is angry with you, ye think that he will be propitious to you, if ye only trifle with him; can God bear such a reproach?” We hence see what the Prophet means when he says, Turn to Jehovah your God; that is, “Remember that you have not to do with a block of wood or with a stone, but with your God, who searches hearts, and whom mortals can by no crafts deceive ” The same is said by Jeremiah, ‘Israel, if thou turnest, turn to me,’ (Jeremiah 4:1;) that is, “Pretend not to turn by circuitous courses and windings, but come in a direct way, and with a real feeling of heart, for I am he who calls thee ” So also now the Prophet says, Turn to Jehovah your God

Then follows the promise of pardon, For he is propitious and merciful. We have already said that repentance is preached in vain, except men entertain a hope of salvation; for they can never be brought to fear God truly, unless they trust in him as their Father, as it is stated in Psalm 130:4 ‘With thee is propitiation that thou mayest be feared.’ Hence, whenever the Prophets were anxious to effect anything by their doctrine, while exhorting the people to repentance, they joined to the invitation “Come,” the second part, “Ye shall not come in vain.” This “Come,” comprehends all exhortations to repentance; “Ye shall not come in vain,” includes this testimony respecting God’s grace, that He will never reject miserable sinners, provided they return to him with the heart. The Prophet then now engaged on this second head; God, he says, is propitious and merciful. And this connection is to be observed by us; for as Satan fills us with insensibility when God invites us, so also he draws us away into despair when God denounces judgment, when he shows that it is not time for sleep. “What good will you gain?” Thus Satan by his craft disheartens us, that we may labor in vain, when we seek to be reconciled to God. Hence, whenever Scripture exhorts us to repentance, let us learn to join this second part, “God invites us not in vain.” If then we return to him, he will be instantly inclined to grant forgiveness; for he wills not that miserable men should labor in vain or be tormented. This is the benefit of which the Prophet speaks when he says that God is propitious and merciful.

He afterwards adds, that he is slow to wraths and abundant in goodness. These testimonies respecting God occur often in other places; and all the Prophets, as well as David, have borrowed these declarations from Exodus 34:6; where the nature of God is described; and He is said there to be propitious and merciful, slow to wrath, and abundant in goodness. Though there is no need of dwelling longer on these words, as we perceive the Prophet’s design; yet more extended remarks will not be superfluous since the Prophet so much at large recommends the mercy of God. Though men too much indulge themselves in security, yet when God calls them to himself, they are not able to receive his favor; though he may testify twice or thrice that he will be propitious to them, yet he cannot persuade them but with great difficulty. This is the reason why the Prophet, after having said that God is propitious and merciful, adds, that he is slow to wrath, and abundant in goodness; it was, that the Jews might overcome their distrust, and that however much despair might keep them back, they might not yet hesitate to come to God, seeing that he declares himself to be so merciful.

He at last adds, He will repent of the evil. The Prophet here not only describes the nature of God, but goes further and says, that God, who is by nature placable, will not remain fixed in his purpose, when he sees people returning to him in sincerity; but that he suffers himself to be turned to show favor, so as to remit the punishment which he had previously denounced. And it is a mode of speaking which often occurs in Scripture, that God repents of evil; not that he really changes his purpose, but this is said according to the apprehensions of men: for God is in himself immutable, and is said to turn from his, purpose, when he remits to man the punishment he has previously threatened. Whatever proceeds from God’s mouth ought to be regarded as an inviolable decree; and yet God often threatens us conditionally, and though the condition be not expressed it is nevertheless to be understood: but when he is pacified to us and relaxes the punishment, which was in a manner already decreed according to the external word, he is then said to repent. And we know, that as we do not apprehend God such as he is, he is therefore described to us in such a way as we can comprehend, according to the measure of our infirmity. Hence God often puts on the character of men, as though he were like them; and as this mode of speaking is common, and we have spoken of it elsewhere, I now pass it by more briefly. It follows —