Calvin: Commentary on Jeremiah and Lamentations, Vol. 3

1. The order in which they arrange their ideas. -- They frequently mention, first, the effect, then the cause -- first, the last act, then the previous act or acts -- first, the deed or action, then the motive or what led to the deed -- first, the later event, then the former -- first, what is most evident and visible, then what is less ostensible and hidden. In all these instances, the order is the reverse of what is commonly found in other writers.

"My people is foolish," the effect; "they have not known me," the cause. (Jeremiah 4:22.) "Before me continually is grief," the effect; "and wounds," the cause. (Jeremiah 6:7.) "I sent them not," the last act; "neither have I commanded them," the preceding; "neither spake to them," the first. (Jeremiah 14:14.) "With an outstretched hand and a strong arm," the deed or action; "even in anger and in fury, and in great wrath," what led to the deed. (Jeremiah 21:5.) "The truth to Jacob," the later event; "and the mercy to Abraham," the former event. (Micah 7:20.) "Hast thou utterly rejected Judah?" the visible act; "hath thy soul loathed Zion?" the hidden reason. (Jeremiah 14:19.)

Similar instances are found in the New Testament. What is palpable and evident is stated first, then what leads to it, or the source from which it comes; as when St. Paul mentions "rioting" first, and then "drunkenness," which leads to it; and "strife" first, and then "envying," from which it proceeds. (Romans 13:13.) In a like manner he puts "joy," the higher and the most manifest feeling, before "peace," which is the source of it. (Romans 15:13) In Ephesians 6:23, the Apostle mentions "peace, love, and faith;" the right order is reversed -- the most evident thing is first referred to. There are many passages which can be satisfactorily explained on no other principle.

2. The order in which subjects are often treated. -- When two things are referred to, the last mentioned is first spoken of, and then the first. This is what is very commonly done. Pollution and going after Baalim are laid to the charge of Israel in Jeremiah 2:23. To prove the last it is added,

"See thy way in the valley;"

and to bring connection as to the first, God says,

"Know what thou hast done."

In Jeremiah 4:28, we have these words,

"I have spoken it, I have purposed it."

The next sentence applies to the last,

"and I will not repent,"

and the following to what he had spoken,