Commentaries on the rest of the Bible (~45 volumes)

We said in yesterday's lecture, that God's Church was separated from the profane nations that he might regenerate it by his Spirit: we said also, that the Sabbath was a proof of this favor; but now a confirmation of this teaching must be added. This is easily gathered from the institution of the Sabbath, when God is said to have rested from his work on the seventh day. (Genesis 2:2; Exodus 20:11, and 31:17; Deuteronomy 5:14.) Now there is no doubt that he wished to bring the faithful to imitate his example: it follows, then, that rest was enjoined upon the ancient people, that they should each rest from their works, and so conform themselves to God's example. For we are said to rest from our works when we are dead to ourselves; and allow ourselves to be governed by God's Spirit, when we live in him, and he in us. Now, therefore, we see that the grace of regeneration was promised to the ancient people when God consecrated the seventh day; and the Apostle also shows this in the Epistle to the Hebrews, where he treats of the true and lawful use of the Sabbath, and refutes the gross supposition with which the Jews were imbued, that God was properly worshipped by an outward rest. (Hebrews 4:5.) he shows them that it was only an outward symbol, and that it contained a spiritual mystery. It now follows, as I lately touched on it, that the Sabbath was a sacrament, since it was a visible figure of an invisible grace. And this also is expressed with sufficient clearness by the Prophet, when he says, the Sabbath was given for a sign. By this word, therefore, he shows that regeneration was promised to the ancient people; and if I may use the expression by a visible word, since God not only spoke, but wished some symbol or pledge or mark of his promise to be perpetual. The phrase between me and you must be noticed: from which we gather that there is a mutual agreement in the sacraments, by which God binds us to himself, and we mutually pledge our faith. And hence also their foolishness is refuted who think the sacraments nothing but marks of outward separation: for if the sacraments concern only the profession of faith, it is inconsistent with the Prophet's teaching that they are a mutual and reciprocal sign, as I may express it, since God requires faith on the part of his people; and he promises in return what he witnesses and prefigures by an outward sign. It now follows —

13. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them.

13. Et rebelles fuerunt in me¹ domus Israel² in deserto: in decretis meis non ambularunt, et judicia mea spreverunt: qua qui fecerit homo rivet in ipsis: et Sabbatha mea violarunt valde: et dixi³ effundere excandescentiam meam super eos in deserto ad consumendum eos.

14. But I wrought for my name's sake, that it should not be polluted before the heathen, in whose sight I brought them out.

14. Et feci propter nomen meum, ut non profanaretur in oculis gentium, sub quarum oculis eduxeram ipsos.

Here God pronounces that the sons were like their fathers; and that the people, after their deliverance from Egypt, were so obstinate in their wickedness as not to profit in any way. He had complained already before of their rejecting his grace: for it is equivalent to rejecting all offers to be corrupted by superstitions, and not to cleanse themselves from that defilement, although they knew it to be abominable before God. But after the law was promulgated, they then might have put away their perverse affections. And surely redemption ought to have conformed them to obey God; when they beheld his hand stretched out as it were from heaven, how was it that this spectacle did not avail to humble them, and to make them submissive to God? But in addition to the teaching of the law, God's promise was given, by which he bore witness to them, that, if they sought from him the spirit of regeneration, the Sabbath would be really given them as a pledge and sign of it; and since all these things produced no effect, that was a proof of astounding contumacy. God says, therefore, that he obtained nothing more in the desert than he had formerly experienced from the people under their Egyptian tyranny: then, also, says he, the house of Israel exasperated me in the desert. The circumstance of place must be noticed, because they were wonderfully rescued by God's incredible power, and they depended every moment on his good pleasure; for there they wanted food and drink: God daily rained down manna from heaven, and brought them water from the rock. (Exodus 16:14; Numbers 11:9; Deuteronomy 8:15, 16.) Since, therefore, necessity compelled them every moment to look to God, was it not more than brutal stupidity to exasperate God? When men grow wanton, it arises from becoming intoxicated by prosperity, and forgetful of their lot through not feeling how much they need God's help. But when death is presented to our view, when terror hems us in on every side, when God is up in arms against us, what madness it is to despise him! We see, then, why the Prophet dwells so on this point.

He says too, they did not walk in God's precepts, and they despised his judgments. He confirms what was said yesterday, that they were not deceived through ignorance, but manifested utter contempt of God, since they knew well enough what was pleasing to him. Since, then, they had a sure rule which could not deceive them, we see how they wandered away after their own superstitions by deliberate wickedness. This is the reason, then, why Ezekiel says that they despised God's judgments. He repeats the promise which I expounded yesterday. For this reason also availed to exaggerate their crime, namely, the mildness of God in deigning to allure, them: he did not command them, exactingly and imperiously, as he might have done, but he entered into a covenant with them, and testified that a reward was prepared for them if they kept the law. Since, therefore, they neglected this promise, we see that they were not only rebels, but ungrateful to God. He adds, they had polluted his Sabbaths; which I refer not only to the outward rite, but rather to the inward spirit. It is true, indeed, that their impiety was sufficiently notorious as to outward desecration, as it appears from the seventeenth chapter of Jeremiah, when he says, that they carried their burdens on the Sabbath, and occupied themselves in common business. (Jeremiah 17:21, 22.) There is no doubt that they broke the Sabbath when they then promiscuously transacted their own business. But when it is added, that they violated the Sabbath greatly or grievously, we may understand that profanation is denoted in the mystery itself, since they struck off the yoke, and gave the rein to their own desires: for Isaiah also shows that the Sabbath was violated in this way, especially when the will of men is consulted. (Isaiah 58:13.) For hypocrites think they have discharged every duty by abstaining from all work; but the Prophet replies that this is a mere laughing-stock, since they fast on a Sabbath for strife and contention, and then that they gratify their will, which is opposed to self-denial. Hence God not only accuses the ancient people here for not hallowing the Sabbath, but also for neglecting its legitimate object and use. He now repeats what we saw yesterday. I have determined, therefore, to pour out upon them mine anger in the desert to consume them. If it is asked when this was done, it is sufficient to reply, that God's wrath was frequently inflamed by the people's wickedness. For although Moses does not verbally relate every event, yet there is no doubt that God often threatened the people with destruction, as we shall soon see with reference to their dispersion. It follows, I did it for my name's sake, that it should not be profaned in the eyes of the Gentiles. God repeats again that he was appeased, not because he pardoned them, but because he was unwilling to allow his name to become a laughing-stock among the nations. We said that in this way God's twofold pity is commended, as he had already gratuitously adopted the people: hence their redemption could only be ascribed to his sole and gratuitous liberality, since it flowed from the election or adoption which we have mentioned. But though this was one kind of mercy, yet it did not suffice to render the people worthy of the grace offered them. Hence it came to pass that the promise given to Abraham could not profit them, unless God conquered the nation's iniquity. This is the meaning of the Prophet when he says, that the people were preserved, although unworthy of it, since God saw that otherwise his name would be profaned among the nations. Without doubt he had respect to the covenant, since the Israelites had perished a hundred times over without any help from the name of God unless he had adopted them. It was necessary, therefore, that God should spare them, since their preservation was connected with his sacred name and regard for his covenant. It now follows —

15. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands;

15. Atque etiam ego manure meam sustuli ipsis in deserto, ne inducerem eos in terram quam dederam ipsis fluentem lacte et melle, quae desiderium est cunctis terris.⁴

God here shows that his threats were ineffectual, even when he inflicted severe punishment, yet the people were not broken down and subdued: and this is a sign of a most perverse disposition. The foolish are at length corrected with rods, but when those who are chastised become worse instead of repenting, they betray their desperate character. God therefore here signifies that the Israelites were of an abandoned disposition, because there were no means of bringing them back to good conduct. At first he enticed them by his mercy, then gave them the law, and added a sacrament, as we have seen; but this proved wholly useless: what remained then, except to terrify them partly by threats and partly by punishments? He tried both, for he threatened them when they sinned, without any advantage: then he showed them in reality that theirs was no vain terror, since all those died in the desert who had refused to go forward when he called them into the land of Canaan. (Numbers 32:10.) Since, they were not bent by those signs of God's wrath, their contumacy appears so great, that they ought to perish a hundred times over. I also, says he, raised my hand; he doubtless means that he swore, as we gather from Moses and from the Psalms, I swore in my wrath if they should enter into my rest. (Psalm 95:11.) He says then that he raised his hand; we have explained whence the simile is taken, that I would not bring them into the land which I had given them. Here God emphatically shows how formidable that punishment was, as it deprived them of that sure heritage which he had bestowed on them: for before they were born they were lords of the land of Canaan — since four hundred years before it was promised to Abraham in their name. Since they cast themselves off from this inheritance, they plainly displayed their slothfulness: I had given them an inheritance, says he, for they compelled me to swear: I swore that they should not reach it. He adds, a land flowing with milk and honey, desired by all nations. By these words he enlarges upon the people's ingratitude, since they despised no mean benefit, but a land in which they might dwell happily. For God had so enriched it with his gifts, that they might have been as it were in paradise. Since then such fertility did not attract them to obey God, hence it appears, that they were in every way refractory. It afterwards follows —

16. Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols.

16. Propterea quod in judiciis meis spreverunt:⁵ in decretis meis non ambularunt et sabbatha mea polluerunt,⁶ quia post idola sua⁷ cot eorum ambulavit.

The reason of the oath of which mention has been made is expressed by Moses, because being frightened by a false report they wished to return to Egypt: but here a cause is assigned to their superstitions. (Numbers 13:32, 33, and Numbers 14:1-3.) But it suits each case well, since if they had been sincerely obedient to God, they would never have refused to remove their camp, and fearlessly to proceed where he commanded them. But since they first detested the land, and then terror and despair seized their minds so that they rejected the inestimable blessing of God, it is clear that not a drop of piety existed in their hearts. Although therefore the special reason why they did not enter the land of Canaan was their refusing to obey the call of God, yet the Prophet adds also their superstitions. For impiety and contempt of God was the reason why they so boldly, proudly, and furiously rejected the grace of God, and wished even to stone Moses, and then when penitent they encouraged each other to return to live again under the tyranny of Egypt. We see, therefore, how the Prophet here lays down general causes from which that impious dislike of the land proceeded, as well as the rejection of the grace of God. He says, therefore, because they had despised my judgments and had not walked in my statutes. He here inverts the order: he had formerly said that they had not walked in his statutes and had despised my judgments; but now he begins with the contempt: and have polluted my Sabbaths, because their hearts went after their idols. The sense is, that they always treated God deceitfully: and although they held that he was to be worshipped formally, yet they were always addicted to various superstitions: as also Stephen reproves them, (Acts 7:40-43,) for he agrees entirely with our Prophet. As he puts Sabbaths in the plural number, I do not interpret it so strictly as some do, thinking that the Prophet means Sabbaths of years, and afterwards the jubilee: for there were three Sabbaths among the Jews; that is, every seventh day was consecrated to God, and every seventh year, and every fiftieth. Although it is true that years were sabbatical as well as days, yet I do not think that the Prophet is making any subtle distinctions here but I take Sabbath to mean the seventh day. It now follows —

17. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness.

17. Et pepercit oculus meus super ipsos⁸ ne perderem ipsos, et ne facerem ipsos⁹ consumptionem in deserto.

This is added, because God often afflicted the people with heavy punishments, but he restrained himself, that he should not utterly destroy both their persons and their name. He says, then, that he spared them through respect for his own name, as he formerly said, that he should not execute consumption on them; that is, that he should not utterly blot out the memory of them. He did not spare them entirely to foster their depravity by his indulgence, but as we shall afterwards see, he withdrew his hand that he should not consume them, as he might most justly have done. It now follows —

18. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols:

18. Et dixi ad filios ipsorum in deserto, In decretis,¹⁰ patrum vestrorum ne ambuletis, et indicia ipsorum ne servetis: et in idolis¹¹ ipsorum ne polluamini.

19. I am the LORD your God; walk in my statutes, and keep my judgments, and do them;

19. Ego Iehovah Deus vester, in decretis meis ambulate, et judicia mea servate, et facite ea.

After God has shown that the obstinate wickedness of the people was such that they profited by neither rigor nor clemency, he now says that the sons were altogether like their fathers. For when he says that he turned his discourse to their sons, he obliquely indicates that he was so broken down by their disgust, that he is unwilling to address the deaf. I said, therefore, to their sons: why not to themselves? because they had become obdurate in their impiety, and gave no hope of repentance. Since then God had experienced their utmost obstinacy, he says that he turned his discourse to their sons; Do not walk in the statutes of your fathers, and do not observe their judgments. Here God does not speak of bad examples and of plain and palpable crimes, but he uses words seemingly favorable — judgments and statutes. If he had simply said that their fathers were wicked, and hence the sons must take care not to imitate them, that would have been ordinary teaching; but by adaptation he uses honorable expressions, namely, my statutes and judgments. Meanwhile he forbids their posterity to conform to the statutes and laws of their fathers, meaning to their ceremonies and rites. Lest any should object that those statutes were to be observed which tend to a right end, he adds, that you pollute not yourselves with their filth and defilements. Here the former language of accommodation is removed, and God as it were wipes away the coloring, that it may be clearly apparent that those statutes and precepts differed in nothing from thefts, robberies, and adulteries: this is the Prophet's meaning.

Besides, this passage is worthy of notice, because we may learn from it how frivolous is the excuse of those who boast of their fathers, and arrogantly predict that they will be pardoned if they conform themselves to their example. For God not only forbids us to imitate the gross and open wickedness of our parents, but their laws, statutes, and ceremonies, and whatever is apparently plausible, and seems to the common sense of mankind worthy of praise. And thus the foolishness of the papists is detected, who think that they lie safely concealed under the shield of Ajax, when they boast to us of the examples of their fathers, and the value of antiquity: we clearly see how plainly God's Spirit refutes them when he pronounces that they must obey his statutes and precepts, and not listen to open wickedness only, but not even to good intentions, as they say, and devotions, and the traditions of the fathers. But what is the worship of God in the papacy in these days but a confused jumble, which they have thrown together from numberless fictions? for whoever will examine all their trifling, will find them fabricated by the will of man; and they are not ashamed to oppose the traditions of their fathers to the word of God. Now, therefore, we see the whole papacy laid prostrate, and all the remarkable traditions of the fathers in which they boast, when the Prophet says, walk you not in the statutes of your fathers. But since antiquity deserves some reverence, it would be gross and barbarous promiscuously to reject all the examples of the fathers: hence we need prudence and selection here, and God's Spirit suggests this to us when he adds pollution's or idols. Hence the traditions of the fathers must be examined; and it is a mark of prudent discretion to observe what they contain, and whence they proceed. If we discover that they have no other tendency than to the pure worship of God, we may embrace them; but if they draw us away from the pure and simple worship of God, if they infect true and sincere religion by their own mixtures, we must utterly reject them.

Let us proceed then. I, says he, am Jehovah your God; walk you in my statutes, and observe my judgments. God confirms the former sentence, and at the same time provides a remedy for all corruption's when he says, walk you in my precepts, because I am your God: for by these words he claims as peculiarly his own what men commonly arrogate to themselves. They do not dare, indeed, to despoil God of his authority, but they carry themselves as his allies, and infect his law with their commentaries, as if it was not sufficient for complete and solid wisdom. Here, therefore, God pronounces himself to be the only lawgiver. If, therefore, I am your God, walk you in. my statutes. Hence it follows, that we indirectly deny God when we turn aside even a little from his law. The passage is remarkable, if we only estimate the Prophet's language aright. For the two clauses must be read together, because I am your God, therefore walk you in precepts, and thus show that you are my people. But if they are not content with God's precepts only, but mingle human comments with them, God indirectly teaches that he is not acknowledged, since they deprive him of a portion of his rights; for if God is one, he also is the only lawgiver. It follows —

20. And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the LORD your God.

20. Et sabbatha mea sanctificate, et erunt in signum inter me et vos, ad cognoscendum¹² quod ego Iehovah Deus vester.

What he had said generally concerning the commandments he now applies again to the Sabbath, and not without reason. For, as we said yesterday, God not only wished by that day of rest to exact from the people what was due to him, but he rather commands it for another purpose, namely, that his Sabbaths should be sanctified. But the manner of keeping it holy was formerly explained, since mere rest was insufficient. God was not satisfied by the people's resting from their occupations, but the inward sanctification was always the chief end in view. And for this reason he also repeats again, that they may be a sign between me and you to show you that I Jehovah am your God. In this passage God bears witness, that if the Jews rightly observed their Sabbaths they should feel the effects of that favor which he wished to be represented thereby. For we said that the Sabbath was a sacrament of regeneration: now therefore he promises the efficacy of his Spirit, if they did not shut the door by their own impiety and contempt. Hence we see that sacraments are never destitute of the virtue of the Spirit unless when men render themselves unworthy of the grace offered them. When papists speak of the sacraments they say that they are efficacious, if we only remove the obstacle of mortal sin: they make no mention of faith. If a person is neither a thief, nor an adulterer, nor a homicide, they say that the sacraments produce their own effect: for example, if any one without a single particle of faith intrudes himself at the table of Christ, they say that he receives not only his body and blood, but the fruit of his death and resurrection, and only because he has not committed mortal sin; that is, cannot be convicted of theft or homicide. We see how they are steeped in blindness, according to God's just judgment. We must hold, therefore, that there is a mutual relation between faith and the sacraments, and hence, that the sacraments are effective through faith. Man's unworthiness does not detract anything from them, for they always retain their nature. Baptism is the laver of regeneration, although the whole world should be incredulous (Titus 3:5:) the Supper of Christ is the communication of his body and blood, (1 Corinthians 10:16,) although there were not a spark of faith in the world: but we do not perceive the grace which is offered to us; and although spiritual things always remain the same, yet we do not obtain their effect nor perceive their value, unless we cautious that our want of faith should not profane what God has consecrated our salvation.¹³

Grant, Almighty God, since the doctrine of thy Gospel sounds daily in our ears, when you invite us so kindly by thy amazing clemency, and stretch out your hand by your only-begotten Son, — Grant, I pray thee, that we may be of a teachable and flexible disposition, and that we may sincerely submit to thee: and since thy law contains so many dreadful examples of thy wrath, may we be moved by them, and may we walk with fear and trembling in obedience to thy word, that at length we may enjoy that inheritance which you have promised for us in thy heavenly kingdom, by the same Christ our Lord. — Amen.

21. Notwithstanding the children rebelled against me: they walked not in my statutes, neither kept my judgments to do them, which if man do, he shall even live in them; they polluted my sabbaths: then I said, I would pour out my fury upon them, to accomplish my anger against them in the wilderness.

21. Et rebelles fuerunt¹⁴ me filii: in decretis meis non ambulaverunt, et judicia mea non servarunt, ut ea facerent: quae qui fecerit homo rivet in ipsis: sabbatha mea profanarunt: et dixi¹⁵ effundere iracundiam meam,¹⁶ super eos ad complendum iram meam in ipsis in deserto.

22. Nevertheless I withdrew mine hand, and wrought for my name's sake, that it should not be polluted in the sight of the heathen, in whose sight I brought them forth.

22. Et retraxi¹⁷ manure meam: et feci propter nomen meum, ne profanaretur in oculis gentium e quarum oculis eduxeram eos.

23. I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries;

23. Etiam ego levavi¹⁸ ad disjiciendos ipsos inter gentes, et spargendos per terras;

24. Because they had not executed my judgments, but had despised my statutes, and had polluted my sabbaths, and their eyes were after their fathers' idols.

24. Eo quod judicia mea non fecerunt, et statuta mea repudiarunt, et sabbatha mea violarunt, et post idola patrum suorum fuerunt eorum oculi.

I join these four verses together, because they have been already explained, and I do not wish to burden you with useless repetitions. In short, God accuses the whole posterity, because they were by no means more obedient than their fathers. Again, he charges them with rebellion, since they neither obeyed His commands, nor were persuaded by mild promises; for, on the one hand, he demanded the worship due to him, and invited them softly by the promise of reward. He complains that; neither plan succeeded. He adds, what we have already seen, that he proposed to scatter them through various quarters of the world, and utterly to dissipate them. He assigns as a reason for his moderation his unwillingness that his name should be profaned among the nations: he also announces that they had never restrained their impiety from bursting forth, and hence it was only through his own incredible patience and indulgence that they had not perished a hundred, nay, a thousand times. The rest may be gathered from the previous context. It follows —

25. Wherefore I gave them also statutes that were not good, and judgments whereby they should not live;

25. Ego quoque dedi illis decreta non bona, et judicia in quibus ton vivent.

Here God announces that he had taken vengeance upon people so hard and obstinate, by permitting them to endure another yoke, since they would not be ruled by the doctrine of the law; for we saw that, when God imposed the law upon the Israelites, they would have been extremely happy, had they only considered how honorable it was to be in covenant with God, who deigned to bind them to himself in mutual fidelity. This was a remarkable honor and privilege, since God not only showed them what was right, but promised them a reward which he by no means owed them. But what was the conduct of that unteachable nation? It threw off the yoke of the law; hence it deserved to experience a different government. God, therefore, gave them laws that were not good, when he suffered them to be miserably subjected to an immense heap of errors: such laws as these were not good. Some writers have violently distorted this passage, by thinking the law itself, as promulgated by Moses, "not good," since Paul calls it deadly; but they corrupt the Prophet's sense, since God is comparing his law with the superstitions of the Gentiles: others explain it of the tributes which the people were compelled to pay to foreigners. But, first of all, God does not speak here of only one age; nay, during the, time of the Israelites' freedom his vengeance was nevertheless severe.

Thus, in the next verse, the Prophet confirms what I have briefly touched on, namely, that the laws called not good are all the fictions of men, by which they harass themselves, while they think that God is worshipped acceptably in this way: for we know how miserably men labor and distract themselves when Satan has fascinated them with his toils, and when they anxiously invent numerous rites, because there is no end of their superstitions; hence these statutes are not good: for when they have undergone much labor in their idolatry, no other reward awaits them than God's appearance against them as an avenger to punish the profanation of his own lawful worship. They indeed by no means look for this, but they utterly deceive themselves; hence they must hope for no reward but what is founded on the covenant and promise of God; for all false and vicious forms of worship, all adventitious rites, which men heap together from all sides, have no promise from God, and hence they vainly trust to them for life. God began to show them this in the wilderness; but in succeeding ages he did not fail to exercise the same vengeance. We see how they fell in with the superstitions of the Moabites; and why so? unless God blinded them by his just judgments. (Numbers 25:1-3.) He had experienced their untamed dispositions, and so he set them free from control; and not only so, but afterwards gave them up to Satan, and so he says that he gave them laws that were not good. The Prophet might indeed have said, that they despised God's law through their own wisdom, that they foolishly and rashly legislated for themselves: this was indeed true; but he wished to express the penalty of which Paul speaks, when he says that the impious were delivered to a reprobate mind, and to obedience to a lie, (Romans 1:24-26,) since they did not submit to the truth, and did not suffer themselves to be ruled by God, and thus were given up to the tyranny of Satan and to the service of mere creatures. Now, therefore, we understand the Prophet's meaning, I have given them also, says he, laws not good, as if he had said that the people so threw themselves into various idolatries, that God desired in this way to avenge their incredible obstinacy; for if the Jews had calmly acquiesced in God's sovereignty, he had not given them evil laws, that is, he had not suffered them to be so tormented under Satan's tyranny; but when they were entangled in his snares, God openly shows them to be unworthy of his government and care, since they were too refractory. It follows —

26. And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD.

26. Et contaminavi ipsos in suis muneribus, trajiciendo quidquid aperit vulvam, ut perderem ipsos, ut quod, (sed supervacuum est,) ut cognoscant quod ego Iehovah.

There is no doubt that God here continues the same doctrine' hence we gather that injurious laws were given to the people when they adopted various errors and worshipped idols of their own fabrication instead of God: hence it is added, I polluted them in their gifts. This, then, was added by the Prophet, lest the Jews should object that they had not altogether rejected the worship of God; for they mingled the ceremonies of the laws with the fictions of the Gentiles, as we saw before, and the Prophet will shortly repeat: in this way they thought they discharged their duty to God, though they added mixtures of their own. Here the Prophet meets them, and cuts off all occasion for turning aside, since they were polluted in their gifts, and nothing was pure or sincere when they thus corrupted God's precepts by their comments. However, they daily offered their gifts, and professed to present them to the true God; yet they obtained no advantage, because God abominated mixtures of this kind, as we have previously said; for he cannot bear to be worshipped by the will of men, but wishes his children to be simply content with his commands. Now, we perceive the meaning of the Prophet — God pollutes them in their gifts; that is, renders their gifts polluting whenever they think that they discharge their duty; — but how? why, he says, when they cause whatever opens the womb to pass through.¹⁹ Here the Prophet touches on only one kind of superstition, but, by a figure of speech, he means all kinds, by which the Jews vitiated God's pure worship; for this superstition was very detestable, to pass their sons through the fire, and to consecrate them to idols. But in this passage God speaks only of the first-born, so as greatly to exaggerate the crime: that ceremony was indeed general; but since God claimed the first-born as his own, and wished them to be redeemed at a fixed price, (Exodus 13:2, Exodus 22:29, and Exodus 34:19, 20,) and by this act wished the remembrance of their redemption to be kept up, since all the first-born of Israel, as well as of animals, had escaped, while those of the Egyptians perished, (Numbers 3:13, and Numbers 8:16,) was it not monstrous to pass through the fire, and to offer to idols those who were specially devoted and sacred to God? We see, then, that the Prophet does not speak in vain of the first-born.

That I should destroy thou, says he, and they should know that I am Jehovah. God here shows that he had proceeded gradually to the final vengeance; and for this reason the people were the more convicted of stupidity, since they never perceived God's judgments manifest. If God had suddenly and impetuously issued his vengeance from heaven, men's astonishment would not have been wonderful; but when he grants them space of time and a truce that they may weigh the matter at leisure, and admonishes them to repentance, not once only, but often; and then if they remain always the same and are not effected, they show themselves utterly desperate by this slothfulness, as the Prophet now asserts. But when he adds, that they may know that I am Jehovah, he means that as he was not acknowledged as a father by the Jews, he would be their judge, and compel them whether they would or not to feel the formidable nature of that power which they despised. Since we have treated this subject fully before, we now pass it by more lightly. Yet we must notice this, that God is recognized by the reprobate, since, when his fatherly goodness has been for a long time despised by them, he at length appears as a judge, and draws them against their will to his tribunal, and executes his vengeance, so that they cannot escape. It follows —

27. Therefore, son of man, speak unto the house of Israel, and say unto them, Thus says the Lord GOD; Yet in this your fathers have blasphemed me, in that they have committed a trespass against me.

27. Propterea loquere ad domum Israel, fili hominis, et dic illis, Sic dicit Dominator Iehovah: Adhuc in hoc contumeliosi in me fuerunt me, patres vestri praevaricando in me praevaricatione.

28. For when I had brought them into the land, for the which I lifted up mine hand to give it to them, then they saw every high hill, and all the thick trees, and they offered there their sacrifices, and there they presented the provocation of their offering: there also they made their sweet savour, and poured out there their drink-offerings.

28. Nam introduxi²⁰ in terram pro qua sustuleram manum meam ad dandum eam ipsis: et viderunt omnem collem excelsum, et omnem arborem frondosam: et sacrificarunt illic sacrificia sua, et obtulerunt illic irritationem oblationis suae, et posuerunt illic odorem bonae fragrantiae suae, et fuderunt illic sua libamina.

He now descends to the wickedness of the people, by which God was provoked after they had taken possession of the land of Canaan, since they despised God after being so carefully warned. He complains, therefore, that this was very disgraceful, since, after he had put them in possession of the land of promise, they had never desisted from purposely insulting him. This disgrace was intolerable, since he had profited nothing by them in the wilderness: this witnessing was sufficiently serious to stir them up. "Walk you not in the decrees of your fathers: I am your God, observe you my law." Since. therefore, God drew them under obedience to himself, what a mark of pride it was not to attend to that witness-bearing, but to pursue their own mad career? In truth, the crime was the more atrocious when at length they entered the land of Canaan, and had obtained so many victories, that they did not learn by experience how God declared his pourer for the very purpose of binding them closer to himself. For the numerous benefits which God had conferred upon them were but so many bonds by which they were bound more closely to him. This expostulation, then, is not in vain, when he reproaches them by saying, when they dishonored me, or rebelled against me. This was not a single crime, or simple perfidy, but a continual delight in wantonly insulting him; for gdph, gedef, signifies to reject, treat contumeliously, or disdain. God, therefore, by this word wishes to express the deliberate insolence of the people, while they rose so wickedly against him as if they would spit in his face. The full meaning is, that they were not only breakers of treaties and rebels when they contaminated the land of Canaan with their superstitions, but were so petulant that they professedly threw scorn upon God.

Hence, after I had brought them into the land for which, or concerning which, I had lifted up my hand to give it them, they saw, says he, every high hill, and every green or branching tree, and there they sacrificed. God wished to have one altar built for himself, and sacrifices to be offered in one place; nay, before the people had any certain and fixed station, God was unwilling that any altar should be built to him of polished stones, that no trace of it should remain; but a mound only was to be made of either turf or rough stones. (Exodus 20:25; Deuteronomy 27:5, 6.) Now he says, whenever hills and branching trees were lying before them, there they found enticements to superstition. This, therefore, is the reproach which God now complains was offered to him. But this passage, like many others, teaches, that not only is God's worship corrupted when his honor is transferred to idols, but also when men heap up their own fictions, and contaminate God's commands by the mixture. We must remember, then, that there are two kinds of idolatries; the one being grossest when idols are worshipped openly, and Moloch, or any Baal, is substituted for the living God: that is a palpable superstition, because God is in some sense cast down from his throne. But the other kind of idolatry, although more hidden, is abominable before God, namely, when, under the disguise of a name, men boldly mingle whatever comes into their minds, and invent various modes of worship; as at present we see in the papacy statues adored, and dead men invoiced, and God's honor violated in various ways. Hence, however, the papists chatter, they are self-convicted, and the wonder is that they are not utterly silenced, since their superstitions are so gross that even boys perceive them. But there are other superstitions more specious and refined; for when they have invented many things in honor of God, they will not bring forward the names of either St. Barbara or St. Christopher, but the name of God covers all those abominations. But we see that this excuse is frivolous, when men assert that they have nothing else in their mind than the worship of God. Not only does God wish worship to be offered to himself alone, but that it should be without any dependence on human will: he wishes the law to be the single rule of true worship; and thus he rejects all fictitious rites. Hence the Prophet deservedly excuses the Israelites, because they turned their eyes towards every high hill and every branching tree, and there offered the provocation of their offering. He calls it the provocation of their offering, since they not only foolishly poured forth much money on those vitiated rites, but also provoked God to anger. We see, therefore, that men not only lose their labor when they decline from God's commands, and rashly fatigue themselves with their own superstitions, but they provoke God to a contest, because they snatch from him the right of a lawgiver: for it is in his power to determine how he ought to be worshipped; and when men claim this power to themselves, it is like ascending to the very throne of God. But if they follow the inventions of others, still it is setting them up as lawgivers, while God is degraded from his tribunal. Thus it is not surprising if God's wrath is provoked by any sacrifices, besides those which the law prescribes. And this is expressed very clearly by Isaiah, when God announces that he will do what will frighten them all as an unexpected prodigy: I will blind the eyes of the wise, says he, and I will take away prudence from the aged. (Isaiah 29:14.) And why so? because they worship me by the precepts of men.

It follows, And they offered their sweet odor, or agreeable fragrance. These two things seem contrary to each other, that their offerings inflamed God's wrath, and yet their savor was sweet. But the Prophet. speaks ironically when he says, their incense was sweet-smelling. By conceding this he derides them, since they falsely supposed God was appeased in this way, although he reproves them at the same time for defiling, by their corruption's, that incense which ought to have been of delightful fragrance. For the language of Moses is repeated: The scent shall reach God's nostrils, and he shall be appeased. (Deuteronomy 33:10.) Since, then, the incense of the law was sweet-smelling, God here bitterly reproaches the Jews for infecting that good odor with their foulness. Hence the phrase is used in a sense contrary to its direct meaning. Lastly, he says, they have poured out their drink-offerings there. Here God reviews the various kinds of oblations which he had fully prescribed in the law but he shows that the Jews were rebellious against them all; and he further detects their unbridled petulance, since they had not only violated the law in one point, but had left no part untouched by their superstitions. God had commanded sacrifices, but these they rendered polluting: he added various oblations, yet all these they defiled: he desired libations to be made, and will to be poured out, but this part of the service was not kept pure from superstitions. Thus he shows that the people purposely took all means of declaring war against God, when they falsely pretended that nothing more was prescribed than to worship him as they pleased. It follows —

29. Then I said unto them, What is the high place whereunto ye go? And the name thereof is called Bamah unto this day.

29. Et dixi illis, ut quid²¹ excelsum quod vos ingredimini?²² et vocatum fuit nomen ejus excelsum usque ad hunc diem.

Although there is no ambiguity in the Prophet's words, yet the sentence seems frigid, and interpreters, in my judgment, have not understood the Prophet's meaning. It may seem spiritless, that God should ask, what is the high place? But it means that they were not deceived through ignorance, since he had often cautioned them against profaning the true and genuine worship, for he often endeavored to draw them back again when he saw them wandering after their own superstitions. Hence they are continually rebuked by the prophets; and their obstinacy is the more apparent, since, nevertheless, they followed their own perverseness. But because all these reproaches were useless, God here enlarges upon their crime, since they were deaf. I have said, therefore; that is, by means of prophets. For we know how constantly the prophets discharged their duty, by urging them to worship at one altar only. For this reason the people's wickedness was greater; whence God says, What is this? and why do you so greatly desire your high places when they displease me, and you know my commands? your ears are deaf, and obstructed by wickedness. On the whole, he asks how could such madness seize upon them as to approach these high places, since he had pointed out a place where he was to be sought and invoked. My temple, says he, is neglected; meanwhile you run to high places, and yet it is known by the name of a high place. There is no mystery in this word; but God means that no reproaches or threats of his prophets could prevent the people from worshipping on these high places. He says, then, that the name was still used, since the same dignity and religious regard for them still flourished, when their remembrance ought to be utterly abolished. If God had only once pronounced that those high places were not approved by him, all ought to have changed their course instantly: he, exclaimed against them long and vehemently by his prophets, and yet the name "high places" was constantly in everybody's mouth; it was famous among them, as if God ought to be sought there. Now therefore we see that the Jews were condemned for too much pride, because they not only failed to desert their high places when repeatedly admonished, but they perniciously wished to oppose those places to God's sanctuary, although they were so many pollution's. Hence we gather the condemnation of the people's obstinate malice, since fathers handed down the name to their sons, so that through a continued posterity they opposed these high places to the only sanctuary of God. It follows —

30. Wherefore say unto the house of Israel, Thus saith the Lord GOD; Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations?

30. Propterea dic ad domum Israel, Sic dicit Dominator Iehovah, An in via patrum vestrorum vos polluti estis? et post idola ipsorum²³ vos scortamini?

Now at length the Prophet openly attacks those by whom he was consulted. After showing that they sprang from impure fathers — which was sufficiently manifest from their never ceasing to provoke God in every age from the very beginning to the end — he turns their own language against them, and asks, whether they were polluted after the superstitions of their fathers? The old interpretation is "truly;" but h, he, the mark of interrogation, does not allow of that. I am surprised at the rendering of some expositors, are you not polluted?" as if the word were hlv', hel-va, for in my opinion they pervert the Prophet's sense, for this would make him ask absurdly, what? are you polluted in the way of your fathers? and are you gone astray after their idols? For when they were in exile, that disinheriting ought to subdue them although they had been endued with a more than iron pride: and then they pretended to piety, when they came to the Prophet and desired to receive some consolation from him. Since, therefore, they pretended to some modesty, God here asks them how they could pollute themselves in the way of their fathers? what could it all mean? the things are quite contrary: you approach my servant as if you intended to submit your minds and your senses to my word; but when you so feign yourselves to be attentive to my answers, how does it happen that you pollute yourselves in the way of your fathers? This seems to me the Spirit's meaning. You shall say, then, are you polluted in the way of your fathers? that is, are you so obstinate as not to reflect upon your course, and never to look back? for you see how severely God was revenged on your obstinacy: you now seek me in appearance, as if this were your only refuge; then how is it that you pollute yourselves in the way of your fathers? and why do you commit fornication after their idols? It now follows —

31. For when ye offer your gifts, when ye make your sons pass through the fire, ye pollute yourselves with all your idols, even unto this day: and shall I be inquired of by you, O house of Israel? As I live, saith the Lord GOD, I will not be inquired of by you.

31. Et offerendo dona vestra,²⁴ et trajiciendo filios vestros per ignem vos polluimini in omnibus idolis vestris usque hodie: et ego inquirar a vobis, domus Israel? Vivo ego dicit Dominator Iehovah, si inquirar a vobis.

He follows up the same sentiment, that it was a monstrous sin that they so perniciously remained fixed in the perverse imitation of their fathers: for they had been drawn off from their lusts by God's numerous chastisements, and then they pretended to be afterwards disposed to obedience: God therefore here says, why, then, by offering your gifts, do you make your sons pass through the fire, and pollute yourselves with all your idols even to this day? For this question concerns what is quite incredible and worthy of the greatest surprise, since there was no way of reconciling the sufferings of the Israelites in exile with their remaining obstinate in their wickedness. But the Prophet here again deprives them of that vain pretense with which they covered themselves in offering their gifts: he concedes to them what was true, yet, at the same time, he objects, that they passed their sons through the fire, and were polluted in all their idols. He adds, at length, shall I be inquired of by you? I have elsewhere explained that clause, which is now for the third time repeated. Many take it in a different sense, that God will not deign to answer them any more: but, in my opinion, he simply reproaches their perfidy, because, when they approached the Prophet, they wished to blind his eyes. Shall I, says he, be inquired of you? For drs, deresh, means to seek, and to attain the end of our search, when the person asked answers, and the person sought presents himself. But here God simply shows that they do not come in a right mind, and that nothing else was imposed on them except seeking him. But because that was almost incredible, hence he swears that they were merely hypocritical in pretending to true piety in suppliantly applying to the Prophet for an answer in God's name, and then wantonly deriding it, and impiously and wickedly using his name, and thus profaning it.

Grant, Almighty God, since you do not cease thy daily exhortations to repentance, but indulge us, and bear with us, while you correct us by thy word and thy chastisements, that we may not remain obstinate, but may learn to submit ourselves to thee: Grant, I pray thee, that we may not offer ourselves as thy disciples with feigned repentance, but be so sincerely and cordially devoted to thee, that we may desire nothing else than to progress more and more in the knowledge of thy heavenly doctrine, till at length we enjoy that full light which we hope for through our Lord Jesus Christ. — Amen.