John Calvin Commentary Jeremiah 20:12

"But, O Jehovah of hosts, that triest the righteous, that seest the heart and the mind, let me see thy vengeance on them; for unto thee have I revealed my cause." — Jeremiah 20:12 (ASV)

The Prophet shows here briefly how he dared to invoke God’s name and help against his enemies; for hypocrites often boast that God is their helper, but they falsely claim His name. The proof, then, by which the Prophet shows that he did not falsely or presumptuously claim what he had stated—that God was to him like a strong giant, who could easily overthrow all the wicked—ought to be carefully considered; and it was this: that he dared to make God the witness and judge of his integrity. Therefore, if we desire to use God’s name to repel all those schemes that are devised against us by the devil, we must learn to offer ourselves to be tried by Him, so that He may really examine our thoughts and feelings.

Now, in the first place, let us bear in mind what the Prophet teaches: that nothing is hidden from God. For hypocrites will not hesitate to go so far as to offer themselves to be tried by God; but they do not yet properly consider what is said here, that nothing is hidden from Him. There are many recesses in the human heart, and we know that all things there have many layers and coverings; but God, in the meantime, is a heart-discerner (καρδιογνώστης), who tests the heart and reins. Under the word reins, the Hebrews include all the hidden thoughts and feelings. We must therefore remember this as the first thing: that the Prophet acknowledges that there can be no disguise before God, and that people gain nothing by acting deceitfully, for He penetrates into the innermost thoughts and discerns between thoughts and feelings.

He adds that the righteous are tried by God. A contrast is to be understood here, because human judgment is commonly superficial. For when there is an appearance of integrity, there is an immediate acquittal, though the heart may be deceitful and full of utter treachery. The Prophet means, then, that when we come before God’s tribunal, no one is acquitted there except the one who brings a pure heart and real integrity. He then rises to a higher confidence and says that he would see the vengeance of God.

We now see the source of the Prophet's confidence: it was because he had thoroughly examined himself, and that before God. He had not appealed only to earthly witnesses, nor had he, as it were, gone up to a public stage to seek the favor of the people; rather, he knew that he was approved by God, because he was sincere and honest.

And then he justly adds, at the same time, that he had made known his cause or his complaint to God. Here again, a contrast is to be understood, for those who are carried away by popular opinion do not submit to God’s judgment. Ambition, like a violent wind, always carries people along so that they cannot stop themselves; this is why neither the testimony of conscience nor the judgment of God carries much weight with them. But the Prophet says that he had made known his cause to God.

If anyone objects that hypocrites do the same, I answer that although some imitation may appear in them, there is nothing real or genuine. For though they may boast that God is their witness and that He approves of their cause, they are only speaking vainly before people, because not one of them deals in this way privately with God.

So, as long as they are given to ostentation, they do not make known their cause to God, however much they may appeal to Him, refer to His tribunal, and declare that they have no other goal in view but to promote His glory. Those, then, who boastfully proclaim these things before the world for their own advantage, do not yet make known their cause to God, but by frivolous and vain boasting falsely use His name.

What, then, is it to make known our cause to God? It is to do this when no one is witness and when God alone is present before us. When we dare in our prayers to address God in this way: “O Lord, You know my integrity; You know that there is nothing hidden which I now lay before You,” it is then that we truly make known our cause to God. For in this case, no regard is paid to people, but we are satisfied with the judgment of God alone.

This was the case with the Prophet when he said that he had made known his cause to God. And it must have been so, for we have seen that all ranks of people were opposed to him. Since he was then forced to flee to the only true God, he justly says that he had referred his cause to Him.

By saying that he would see the vengeance of God, he alludes to that previously mentioned wished-for revenge, for his enemies had said, “Let us take our revenge on him.” The Prophet says, I shall see thy vengeance, O Lord. By saying that he would see it, he speaks as though his hands were tied; for in this way the faithful, of their own accord, restrain themselves, because they know that they are forbidden by God’s command to take revenge on their enemies.

So, as there is a difference between doing and seeing, the Prophet here makes a distinction between himself and the audaciously wicked: he would not himself take vengeance according to the violence of his wrath, but would only see it. And then he calls it the vengeance of God, for people rob God of His right whenever they take revenge according to their own will. Paul says,

Give place to wrath. (Romans 12:19)

While exhorting the faithful to forbearance, he uses this reason: that otherwise no place is given to God’s judgment. For whenever we take revenge, we anticipate God, as though each of us ascended God’s tribunal and arrogated His office to ourselves. We now, then, perceive what this way of speaking means.

But we must at the same time notice that God’s vengeance is not to be imprecated, except on the reprobate and irreclaimable. For the Prophet no doubt pitied his enemies and wished, if they were reclaimable, that God would be favorable and merciful to them, according to what we have seen before.

What the revenge he speaks of implies, then, is that he knew by the prophetic spirit that they were wholly irreclaimable. As his mind was under the influence of righteous zeal, he could therefore imprecate on them the vengeance of God.

If anyone now, following the Prophet's example, should wish all his enemies destroyed and would have God armed against them, he would be acting very presumptuously. It does not belong to us to determine ahead of time who the reprobate and the irreclaimable are.

Until we discover this, we ought to pray for all without exception. Everyone ought also to consider by what zeal he is influenced, lest we be under the power of turbulent feelings, as is often the case, and lest our zeal also be hasty and inconsiderate. In short, unless we are certain that our zeal is guided by the spirit of uprightness and wisdom, we should never pray for vengeance on our enemies. He afterwards adds,—