John Calvin Commentary Jeremiah 8:6

"I hearkened and heard, but they spake not aright: no man repenteth him of his wickedness, saying, What have I done? every one turneth to his course, as a horse that rusheth headlong in the battle." — Jeremiah 8:6 (ASV)

These words may be considered as spoken by God himself—that He from heaven examined the state of the people. However, it is more suitable to regard them as spoken by the Prophet, for he was placed, as it were, in a watchtower to observe how the people acted towards God.

He now testifies that, having seen their pursuits and their actions, he saw nothing that was right. The people ought to have been more touched by these words.

We indeed know how ready we are naturally to seize upon any pretenses when we wish to remain quiet in our dregs. So the greater part are accustomed to object and say, "Oh, indeed, you reprove me, but inconsiderately; for you do not know what is in my heart."

Therefore, the Prophet says that he had carefully examined what sort of people they were, and that he spoke of what was well known to him and fully seen by him—

I have heard, he says, and attended; but they speak not rightly. He means that the Jews were so far from repenting truly and sincerely that they did not even profess to do so with their mouths.

It is less to confess sins than truly to amend; but the Prophet says that they did not even say what was right. It therefore follows that they were very far from having any serious thoughts of repentance, since they were so reckless with their tongues, or at least offered no evidence of sorrow.

He then adds that there was no one who repented, saying, etc. This clause is explanatory, for Jeremiah proves here more clearly that they did not speak rightly, because they did not say, What have I done?

But he says first that there was no one who repented of his wickedness. He afterwards shows that what is first necessary for repentance is that the sinner should call himself to account. For as long as we rest secure in our sins, it is impossible for us to repent. It is therefore necessary that everyone should examine himself, so as to call himself to account, and, in a way, to summon himself before God’s tribunal.

We then see that people can never be brought to repentance unless they set their own evils before their eyes, so as to feel ashamed, and to ask themselves, as it were in great fear, "What have we done?" For this question is evidence of terror.

Many, we know, formally own their sins; but this is useless, for afterwards such an acknowledgement vanishes without producing any benefit.

Then real repentance necessarily requires that the sinner should not only be displeased with himself, not only be ashamed, but also be filled with terror at his own sins. For this is what is meant by the inquiry, What have I done?—for it implies astonishment.

We now perceive the meaning of the Prophet’s words: he says that he did not inconsiderately reprove the people, but that he found such perversity in them that no one spoke rightly, no one repented, because they did not consider what they were, nor examine their own lives, but slept securely in their sins.

He pursues the same subject when he says that all turned to their own courses, that is, to their own lusts. But by the word 'courses' the Prophet means impetuous movements; as though he had said that the Jews were so precipitous in following their lusts that they, in a way, ran headlong after them.

He compares them to horses rushing into battle. We know with what impetuosity horses advance when they hasten to battle, for they seem to fly, to cut the air, and to dig the ground with their hoofs.

Thus, the comparison is exceedingly suitable when the Prophet says that the Jews were so impetuous in pursuing their lusts that they rushed on, no less precipitously than war-horses advancing to battle.