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They hearkened not nor inclined their ear Here the Prophet shews, that the Jews did not then begin to be rebellious against God and his word; for they imitated the impious contumacy of their fathers: and he dwells on this more at large. He now says, “I gave no command about sacrifices, but only this one thing I required of your fathers, to obey me.” They hearkened not, he says. What could have been a juster demand than that they should obey God? How great, then, and how base an indignity it was, to reject his authority? Nay, still more, they inclined not the ear: for by this phrase the Prophet means not only a contempt of his word and indifference, but their obstinacy and willfulness, inasmuch as they had hardened themselves against God. Hypocrites do, indeed, sometimes incline the ear, and wish to know what is said, and in some measure consider it: but the Prophet here sets forth as it were the insane contumacy of the Jews, for they inclined not, no, not even the ear to God speaking to them.

He afterwards adds, that they walked in their tortuous counsels, and also, in the wickedness of their evil heart ²⁰⁶²⁰⁶     The words are literally, —
   And they walked in the counsels, —
In the resolutions of their evil heart.
   They not only devised their own ways, but resolved to walk in them. They formed their own counsels, and made resolutions to follow them, and they were the counsels and resolutions of a disordered and perverted heart. In rendering the last word “wickedness,“ Calvin has followed the Vulgate; and our version, “imagination,“ is the Targum. It is omitted in the Septuagint, and “desires” in Syriac. See note on Jeremiah 3:17. — Ed. This comparison aggravates their sin, — the Jews preferred to follow their own humor rather than to obey God and his commands. Had anything been set before them, which might have deceived them and obscured the authority of the law, there would have been some excuse: but when there was nothing to prevent them from obeying the command of God, except that they followed their own foolish imaginations, they were wholly inexcusable. For what excuse could they have made? That they wished to be wiser than God! How great a madness was this, and how diabolical? But the Prophet leaves them nothing but this vain excuse, which doubled their guilt. They thought, no doubt, that their heart was well fitted for the purpose: but he does not here allow them to judge, but distinctly condemns them as they deserved.

We ought to take particular notice of this passage; for the majority of men at this day set up their own fictions against God’s word. The Papists indeed pretend antiquity; they say that they have been taught by their ancestors; and at the same time they plead councils and the ordinances of the fathers: but yet there is not one of them, who is not addicted to his own figments, and who does not take the liberty, nay, an unbridled license, to reject whatever he pleases. Moreover, if the origin of the whole Papal worship be considered, it will appear, that those who first devised so many strange superstitions, were only impelled by audacity and presumption, in order that they might trample under foot the word of God. Hence it is, that all things are become corrupt; for they brought in all the strange figments of their own brains. And we see that the Papists at this day are so perversely fixed in their own errors, that they prefer themselves and their own trumperies to God. And the same is the case also with all heretics. What then is to be done? Obedience, as I have said, is to be held as the basis of all true religion. If, then, on the other hand, we wish to render our worship approved by God, let us learn to cast aside whatever is our own, so that his authority may prevail over all our reasons.

Let us further notice how detestable a sacrilege it is, to follow the wickedness of our heart rather than to obey God, when he shews to us, as by the finger, the way of salvation. Let us also observe, that nothing will then do us good, though we may seem to ourselves to be very wise, and praise ourselves in our folly; for God declares here that our heart is evil whenever we turn aside from his pure word.

He says, that they were behind and not before By this phrase he intimates that the Jews turned the back, that they might not look at him or go forward. For when one promises to be our leader to conduct us in the way, we immediately turn our eyes to him; but when we turn our back, it is a proof of our contempt. And thus God complains of his people, that he was despised by them; for they had not only been deaf to the prophetic teaching and admonitions, but had also turned their faces another way, as a proof of a contumacy still worse, so that they forsook him, and as it were bade him to be gone. ²⁰⁷²⁰⁷     The words are, —
   And they were for behind, and not for before them;
   which seem to mean, that they were bent on turning back to their own ways rather than to go on in the ways of God. The version of the Septuagint is, “They were for things behind, and not for things before;” the Syriac and Arabic, “They retrograded and did not advance, “or go forward. The allusion seems not to be, as Blayney thinks, to refractory oxen under the yoke; but to those travelers who, when shewn the right way, go back instead of going forward. And this was especially true of the Israelites, who, after having left Egypt, wished often to return, instead of going forward to Canaan. Hence it is said, that they were going back to their old ways, and not going forward in the way which God bad pointed out to them. The phrase in Jeremiah 2:27, is of another kind, and ought not to be confounded with this. — Ed. This is the import of the last sentence. We shall proceed to-morrow.