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

It remains for us to explain what the Prophet declares concerning the Israelites, that they boasted of their abundance of wine and oil, and all good things as having come to them through their superstitions. What, then, they ought to have ascribed to God alone, they absurdly transferred to their idols. Of this ingratitude the Prophet here accuses them in the person of God himself, and at the same time shows that the ungodly are so deluded by prosperity, that they harden themselves more and more in their superstitions; and this is not the case only at one time, but almost universally in the world. We see how full of pride the Papists are at this day, because they bear rule in the world, and possess riches and honours. They think their services acceptable to God, because he shows not himself openly opposed to and angry with them; and so it has been from the beginning.

But the Prophet here condemns this foolish presumption, that we may learn not to judge at all times of God's love by the prosperous issue of events. There are then two things to be observed here, — that the superstitious falsely ascribe to their idols what comes from God alone; — and further, that they conclude that they are loved by God, whenever he does not immediately take vengeance on them. The Sodomites, we find, became obstinate in their sins for the same reason; when all kinds of pleasures abounded, they thought themselves to be approved of God. Let us now proceed to what follows.

6. Therefore, behold, I will hedge up thy way with thorns, and make a wall, that she shall not find her paths.

6. Propterea ecce ego concludo viam tuam spius, et circumdo (circumdabo) sepem (ad verbum, sepire sepem; sed tamen sensus clarus est, circumdabo sepem, vel maceriem) et semitam suam non reperiet.

The Prophet here pursues the subject we touched upon yesterday; for he shows how necessary chastisement is, when people felicitate themselves in their vices. And God, when he sees that men confess not immediately their sins, defends as it were his own cause, as one pleading before a judge. In a word, God here shows that he could not do otherwise than punish so great an obstinacy in the people, as there appeared no other remedy.

Therefore, he says, behold I — There is a special meaning in these words; for God testifies that he becomes the avenger of impieties, when people are brought into straits; as though he said, "Though the Israelites are not ready to confess that they suffer justly, yet I now declare that to punish them will be my work, when they shall be deprived of their pleasures, and when the occasion of their pride shall be removed from them." And he intimates by the metaphorical words he uses, that he would so deal with them, as to keep the people from wandering, as they had done hitherto, after their idols; but he retains the similitude of a harlot. Now when an unchaste wife goes after her paramours, the husband must either connive at her, or be not aware of her base conduct. However this may be, wives cannot thus violate the marriage-vow, except they are set at liberty by their husbands. But when a husband understands that his wife plays the wanton, he watches her more closely, notices all her ways day and night. God now takes up this comparison, I will close up, he says, her way with thorns, and surround her with a mound, that there may be no way of access open to adulterers.

But by this simile the Prophet means that the people would be reduced to such straits, that they might not lasciviate, as they had done, in their superstitions; for while the Israelites enjoyed prosperity, they thought everything lawful for them; hence their security, and hence their contempt of the word of the Lord. By hedge, then, and by thorns, God means those adversities by which he restrains the ungodly, so that they may cease to flatter themselves, and may not thoughtlessly follow, as they were before wont to do, their own superstitions. She shall not then find her ways; that is, "I will constrain them so to groan under the burden of evils, that they shall no longer, as they have hitherto done, allow loose reins to themselves." It afterwards follows —

7. And she shall follow after her lovers, but she shall not overtake them; and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband; for then was it better with me than now.

7. Et persequentur amatores suos— et non apprehendet eos; et quaeret eos— et non inveniet: tunc dicet— Ibo et revertar as maritum meum priorem— quia melius mihi tunc fuit quam nunc.

God now shows what takes place when he chastises hardened and rebellious people with heavy punishment. In the first clause he shows that perverseness will cleave so completely to their hearts, that they will not immediately return to a sound mind. She will follow her lovers, he says, and seek them. Here the Prophet tells us, that though the Israelites should be chastised by frequent punishments, they would yet continue in their obstinacy. It hence appears how hard a neck they had, and how uncircumcised in heart they were; and such did the Prophets, as well as Moses, represent them to be. And we hence learn, that had they been only moderately corrected, it would not have been sufficient for their amendment. Amazing, indeed, was their obstinacy; for God had divorced them, and then led them into great straits; and yet they went on in their course, as though they were utterly stupid and destitute of every feeling. Is it not a prodigious madness, when men run on so obstinately, even when God sets his hand so strongly against them? Such, however, is represented to have been the obstinacy of the Israelites.

The meaning then is, that when they were subdued, God would not immediately soften their hearts. Then God, though he bruised, did not yet reform them; for their hardness was so great, that they could not be turned immediately to a docile state of mind; but, on the contrary, they followed their lovers. By the word, follow, is expressed that mad zeal which possesses idolaters; for as we see, they are like men who are frantic. As then the superstitious know no bounds, nor any moderation, but a mad zeal at times lays hold on them, the Prophet says She will follow her lovers and shall not overtake them. What does the latter clause mean? That God will frustrate the hope of the ungodly, that they may know that they in vain worship false gods and follow with avidity absurd superstitions. They will seek them, he says, and shall not find them. He ever speaks of the people under the character of a shameless and unfaithful wife.

We then see what the Prophet intended to do, — to vindicate God from every blame, that men might not raise a clamour, as though he dealt unkindly with them. He shows that God, even when so rigid, produces hardly any effect; for the ungodly in their perverseness struggle against his scourges, and suffer not themselves to be brought immediately into due order.

But in the second clause the Prophet adds, that some benefit would at length arise, that though idolaters abused God's goodness, and even hardened themselves against his rods, yet this would not be perpetually the case; for the Lord would grant better success. Hence it follows, She will then say, I will go and return to my former husband. Here the Prophet shows more clearly a hope of pardon, inasmuch as he speaks of the people's repentance; for men, we know, repent not without benefit, as God is ever ready to receive them when they return to him in genuine sorrow. Then the Prophet here avowedly speaks of the repentance of the people, that the Israelites might hence know, that corrections, which men naturally ever dislike, would be profitable to them. It is our wish that God should always favour us, and that we should be nourished kindly and tenderly in his bosom; but in the meantime, he cannot allure us to himself, by whatever means he may try to do so: and hence it is, that chastisements are bitter to us, and our flesh immediately murmurs. When the Lord raises his finger, before he strikes us, we instantly groan and become angry, and even roar against him: in short, men can never be brought willingly to offer themselves to be chastised by God. Hence the Prophet now shows, that the severity of God is profitable to us; for it drives us at length to repentance: in a word, he commends the favour of God in his very severity, that we may know that he furthers our salvation, even when he seems to treat us most unkindly. She will then say, I will go and return to my former husband.

But we must observe, that when men really repent, they do so through the special influence of the Spirit; for they would otherwise perpetually remain in that perverseness of which we have spoken. Were God for a hundred years continually to chastise perverse men, they would not yet change their disposition; and true is that common saying, "The wicked are sooner broken than reformed." But when men, after many admonitions, begin to be wise, this change comes through the Spirit of God. We may also learn from this passage what true repentance is; that is, when he who has sinned not only confesses himself to be guilty, and owns himself worthy of punishment, but is also displeased with himself, and then with sincere desire turns to God. Many, we see, are ready enough, and disposed, to confess their sins, and yet go on in the same course. But the Prophet shows here that true repentance is something very different, "I will go and return", he says. Repentance then consists (as they say) in the act itself; that is, repentance produces a reforming change in man, so that he reconciles himself to God, whom he had forsaken.

I will then go and return to my former husband. Why? Because better was it with me then than now. The Prophet again confirms what I lately said, — that the faithful are not made wise, except they are well chastised; for the Prophet speaks not here of the reprobate, but of the remnant seed. The people of Israel were to be exterminated; but the Prophet now declares that there would be some remaining who would at last receive benefit from God's chastisements. Since then we must understand the Prophet as speaking of the elect, we may hence readily conclude, that chastisements are necessary for us; for we grow torpid in our vices, as long as God spares us. Unless, then it appears that God is really displeased with us, it will never come to our minds, that we ought to repent. Let us now proceed —

8. For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal.

8. Et ipsa non cognovit quod ego dederim ei triticum et vinum (tyrvs significat propice mustum,) et oleum, et argentum multiplicaverim ei, et aurum aptarunt ipsi Baal.

9. Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.

9. Propterea revertar et tollam triticum meum tempore suo, et mustum meum suo statuto tempore, et linum meum ad tegendum turpitudinem ejus (vel, nuditatem; hoc est, quibus texit suam nuditatem.)

God here amplifies the ingratitude of the people, that they understood not whence came such abundance of good things. She understood not, he says, that I gave to her corn and wine. The superstitious sin twice, or in two ways; — first, they ascribe to their idols what rightly belongs to God alone; and then they deprive God himself of his own honour, for they understand not that he is the only giver of all things, but think their labour lost were they to worship the true God. Hence the Prophet now complains of this ingratitude, She understood not that I gave to her corn and wine and oil. And this was an inexcusable stupidity in the Israelites, since they had been abundantly instructed, that the abundance of all good things, and every thing that supports man, flow from God's bounty. Of this they had the clear testimony of Moses; and then the land of Canaan itself was a living representation of the Divine favour. It was then a prodigious madness in the people, that they who had been taught by word and by fact, that God alone is the Giver of all things, should yet not consider this truth. The Prophet, therefore, condemns this outrageous folly of the people, that neither experience nor the teaching of the law availed anything, She knew not, he says. There is stress to be laid on the pronoun, she; for the people ought to have been familiarly acquainted with God, inasmuch as they had been brought up in his household, as a wife, who is her husband's companion. It was then incapable of any excuse, that the people should thus turn their minds and all their thoughts away from God.

She knew not then that I had given to her corn and wine and oil, that I had multiplied to her the silver, and also the gold she has prepared for Baal The verb sh means specifically, to make: but here to appropriate to a certain purpose. They have, therefore, prepared gold for Baal; when they ought to have dedicated to me the first-fruits of all good things, in obedience to me and to the honour of my name, they have appropriated to Baal whatever blessings I have bestowed on them. We then see that in this verse two evils are condemned, — that the people deprived God of his just honour, — and that they transferred to their own idols what they ought to have given to God only. But he touched upon the last wickedness in the fifth verse, where he said in the person of the people, I will go after my lovers, who give my bread and my waters, my wool and my wine, etc. Here again he repeats, that they had prepared gold for Baal.

As to the word Baal, no doubt the superstitious included under this name all those whom they called inferior gods. No such madness had indeed possessed the Israelites, that they had forgotten that there is but one Maker of heaven and earth. They therefore maintained the truth, that there is some supreme God; but they added their patrons; and this, by common consent, was the practice of all nations. They did not then think that God was altogether robbed of his own glory, when they joined with him patrons or inferior gods. And they called them by a common name, Baalim, or, as it were, patrons. Baal of every kind was a patron. Some render it, husband. But foolish men, I doubt not, have ever had this superstitious notion, that inferior gods come nearer to men, and are, as it were, mediators between this world and the supreme God. It is the same with the Papists of the present day; they have their Baalim; not that they regard their patrons in the place of God: but as they dread every access to God, and understand not that Christ is a mediator, they retake themselves here and there to various Baalim, that they may procure favour to themselves; and at the same time, whatever honour they show to stones, or wood, or bones of dead men, or to any of their own inventions, they call it the worship of God. Whatever then, is worshipped by the Papists is Baal: but they have, at the same time, their patrons for their Baalim. We now then perceive the meaning of the Prophet in this verse.

It now follows Therefore will I return, and take away my corn in its time, and my new wine in its stated time. Here, again, the Prophet shows that God was, by extreme necessity, constrained to take vengeance on an ungodly and irreclaimable people. He makes known how great was the hardness of the people, and then adds, "What now remains, but to deprive those who have been so ungrateful to me of all their blessings?" It is, indeed, more than base for men to enjoy the gifts of God and to despise the giver; yea, to exalt his creatures to his place, and to reduce, as it were, all his authority to nothing. This the superstitious indeed do, for they thrust God from his pre-eminence, and insult his glory. Will God, in the meantime, so throw away his blessings as to suffer them to be profaned by the ungodly, and himself to be thus mocked with impunity? We now then see the object of the Prophet; for God here shows that there was no other remedy, but to deprive the Israelites of all their gifts: he had indeed enriched them, but they had abused all their abundance. It was therefore necessary to reduce them to extreme want, that they might no longer pollute God's gifts which ought to be held sacred by us.

And he uses a very suitable word; for ntsl natsal means properly, to pluck away, to set free. I will by force take away, he says, my wool and my flax. It seems, indeed, to denote an unjust possession, as when one takes away by force from the hand of a robber what he unjustly possesses, or as when any one rescues wretched men from the power of a tyrant. So God now speaks, I will pluck away my gifts from these men who basely and unjustly pollute them.'

And he adds, to cover her nakedness rvh, orue, properly, though not simply, means nakedness: it is the nakedness of the uncomely parts. Moses calls any indecorous part of the body rvh, orue, and so it means what is uncomely. This word we ought carefully to notice; for God here shows, that except he denudes idolaters, they will ever continue obstinate. How so? Because they use coverings for their baseness. While the ungodly enjoy their triumphs in the world, they regard them as veils drawn over them, so that nothing base or disgraceful can be seen in them. The same is the case with great kings and monarchs; they think that the eyes of all are dazzled by their splendour; and hence it is, that they are so audaciously dissolute. They think their own filth to be fine odour: such is the arrogance of the world. It is even so with the superstitious; when God is indulgent to them, they think that they have coverings. When, therefore, they abandon themselves to any kind of wickedness, they regard it as if it were a holy thing. How so? Because, whatever obscene thing is in them, it is covered by prosperity. When God observes such madness as this in men, can he do otherwise than pluck away his blessings, that such a pollution may not continually prevail? For it is an abuse extremely gross, that when God's blessings are so many images of his glory, and when his paternal goodness shines forth even towards the ungodly, the world should convert them to a purpose wholly contrary, and make them as coverings for themselves, that they may conceal their own baseness, and more freely sin and carry on war against God himself. Hence he says, "That they may no longer cover their baseness, I will pluck away whatever I have bestowed on them."

When he says, I will take away the corn and wine in its time, and in its stated time, he alludes, I have no doubt, to the time of harvest and vintage; as though he said, "The harvest will come, the vintage will come: there has been hitherto great fruitfulness; but I will show that the earth and all its fruits are subject to my will. Though, then, the Israelites are now full, and have their storehouses well furnished, they shall know that I rule over the harvest and the vintage, when the stated time shall come." Now, the Spirit of God denounced this punishment early, that the Israelites, if reclaimable, might return to a right course. But as their blindness was so great that they despised all that had been said to them, no excuse remained for them. It now follows —

10. And now will I discover her lewdness in the sight of her lovers, and none shall deliver her out of mine hand.

10. Et nunc retegam flagitium ejus in oculis amatorum ejus, et nullus eripiet eam e manu mea.

11. I will also cause all her mirth to cease, her feast days, her new moons, and her sabbaths, and all her solemn feasts.

11. Et cessare faciam omne gaudium ejus, festivitatem ejus (alii vertunt, tripudium,) novilunium ejus, sabbathum ejus et omnem diem ejus festum.

12. And I will destroy her vines and her fig trees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, and the beasts of the field shall eat them.

12. Et destruam (vel, in solitudinem redigam) vineam ejus et ficum ejus, de quibus dixit, Merces haec sunt mihi, quam dederunt mihi amatores mei: et ponam eas (vel, redigam, nempe vineas et ficus) in sylvam, et comedat (vel, depascet) eas fera campestris.

He pursues the same subject; and the Prophet explains at large, and even divides what he had briefly said before, into many clauses or particulars. He says firsts I will uncover her baseness. How was this done? By God, when he took away the coverings by which the Israelites kept themselves hid: for, as we have said hypocrites felicitate themselves on account of God's gifts, and thus hide themselves as thieves do in caverns; and they think that they can mock God with impunity; for, through the fatness of their eyes, as it is said in Psalm 73:7, they have but a very dim sight. Now then God declares, that the filthiness of the people would be made to appear, when he deprived them of those gifts with which he had for a time enriched them.

Now, he says, will I uncover her baseness before the eyes of her lovers By this sentence he intimates a change, of which the people were not apprehensive; for, as long as the wicked feel not the strokes, they laugh at all threatening. Hence God, that he might rouse them from such an indifference, says, Now will I uncover her before the eyes of her lovers. The Prophet, no doubt, speaks of false gods, and of all those devices by which the Israelites corrupted the pure worship of God: for I cannot be persuaded to explain this either of the Assyrians or of the Egyptians. I indeed know, as I mentioned briefly yesterday, that the treaties into which the Jews, as well as the Israelites, entered with idolaters, were the tenter-hooks of Satan: this I allow; but at the same time, I look on what the Prophet especially treats of; for he directly inveighs here against absurd and vicious modes of worship. What then does he mean by saying, that God will uncover the baseness of the people before their lovers? He alludes to shameless women, who dare, by terror, to check their husbands, that they may not exercise their own right. "What! do you treat me ill? there is one who will resent this conduct." Even when husbands indignantly bear their own reproach, they often attempt not to assert their own right, because they see that fear is in the way. But God says, "Nothing will hinder me from chastising thee as thou deserves (for he addresses the people under the character of a wife;) before thy lovers then will I uncover thy baseness."

And no man shall rescue thee from my hand. The word man is put here for idols; for it is a word of general import among the Hebrews. Sometimes when brute animals are spoken of, this word, man, is used; and it is also applied to the fragments of a carcass. For when Moses describes the sacrifice made by Abraham, Man,' he says, was laid to his fellow;' that is, Abraham joined together the different parts of the sacrifice, as we say in French, Il n'y a piece God then speaks here of idols: No one, he says, shall rescue them from my hand. We now comprehend the meaning of the Prophet.

We must, at the same time, see what he had in view. The Israelites indeed thought, that as long as their corrupt modes of worship prevailed, they were safe and secure: it seemed impossible to them that any adversity should happen to them while idolatry continued. As, then, they imagined their false gods to be to them like an invincible rampart, "Thy idols," he says, "shall remain, and yet thou shalt fall: for I will before thy lovers uncover thy baseness, and not one of them shall deliver thee from my hand."

The Prophet now descends to particulars; and, in the first place, he says, that the people would be deprived of their sacrifices and feast-days, and of that whole external pomp, which was with them the guise of religion. He then adds, that they would be spoiled of their food, and all their abundance. He has hitherto been speaking of their nakedness; but he now describes what this nakedness would be: and he specially mentions, that sacrifices would cease, that feast days, new-moons, and whatever belonged to external worship, would cease. I will make to cease, he says, all her joy. He speaks doubtless, of sacred joys; and this may be easily collected from the context. He adds, her every festal-day As they were wont to dance on their festal-days, this word may be referred to that practice. He afterwards adds, "her sabbath", and all feast-days. Then the first kind of nakedness was, that God would take away from the Israelites that fallacious and empty form of religion in which they foolishly delighted. The second kind of nakedness was, that they were to be stripped of all earthly riches, and be reduced to misery and extreme want. But I cannot finish to-day.

Grant, Almighty God, that inasmuch as we are so dull and slothful, that though often admonished, we yet consider not our sins, yea, though chastised by thy hand, we yet return not immediately to a right mind, — O grant, that we may hereafter profit more under thy rod, and not he refractory and untractable; but as soon as thou raises thy hand, may each of us mourn, know our own evils, and then, with one consent, surrender ourselves to be ruled by thee; and may we, in the meantime, patiently and calmly endure thy chastisements, and never murmur against thee, but ever aspire to the attainment of true repentance, until, having at length put off all the vices and corruptions of our flesh, we attain to the fulness of righteousness, and to that true and blessed glory which has been prepared for us in heaven by Jesus Christ. Amen.

We began yesterday to explain the verse in which the Lord speaks of the intermission of the Sabbath, and of the new-moon, and of external worship. The people of Israel, as we have stated, were to be deprived of these excellent gifts with which they had been favoured. And God, we know, is in two respects bountiful to men. There is his common bounty as to foods and other earthly benefits: but he is especially bountiful to his people in those gifts which are called supernatural. Hence the Prophet says in the first place, I will make to cease the sabbath, and the new-moon, and the festal-days They indeed thought themselves, blessed when they celebrated the festal-days, when they offered sacrifices, and in a word, when the external pomp of God's worship shone forth among them: yet we know that they worshipped God neither in a lawful place nor in a right manner, as he had commanded in the law; for they mingled many superstitions; nay, the whole of religion among them was polluted; and yet they thought that their worship pleased God. We now see that the object of their punishment was this, — that the people of Israel might now cease to felicitate themselves on account of their external form of religion, when deprived of their temple, and sacrifices, and all outward worship: and all this happened when the Israelites were driven away into exile. We indeed know that they did not leave off their superstitions until they were deprived of their country and driven into banishment.

I now come to the second kind of nakedness: the Prophet says, I will waste or destroy her vine and her fig-tree, of which she has said, Reward are these to me; that is, These things are wages to me, which my lovers have given to me: and I will make them a forest, and feed on them shall the beast of the field. The second part of the spoiling, as we have said, is, that the Israelites would be reduced to miserable want, who, before, had not only great abundance of good things, but also luxury, as we shall hereafter see more fully in other passages. As then they were swollen with pride on account of their prosperity, the Prophet now announces their future nakedness, I will take away, he says, the vine and the fig-tree. It is a mode of speaking by which a part is to be taken for the whole; for under the vine and the fig-tree the Prophet intended to comprehend every variety of temporal blessings. Whatever then belongs to man's support, the Prophet here includes in these two words: and he repeats what he had said before, that the Israelites falsely thought, that it was a reward paid them for their superstitions, while they worshipped false gods.

She said, These are my reward. The word is derived from the verb tnh tene: some have rendered it gift, but not rightly. I indeed allow that ntnv"natnu", which means to give, follows shortly after; from which some derive this word. But we know that in many parts of Scripture 'tnh, atne, is strictly taken for reward; and is sometimes applied to hired soldiers: but the Prophets often use this word when they speak of harlots. Hence the Prophet here introduces the people of Israel under the character of a harlot; These are my reward, or, These things are my reward, which to me have my lovers given.

Since then the Israelites had so hardened themselves in their superstitions, that this false persuasion could not be driven out of them, until they were deprived of all their blessings, he announces to them this punishment, — that God would take away whatever they thought had come to them from their idols or false gods: I will turn, he says, all these into a forest, that is, "I will reduce to a waste, both the vineyards and all the well cultivated parts; so that they will produce nothing, as is usually the case with desert places." We now understand the whole meaning of the Prophet. Let us proceed —

13. And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgat me, saith the LORD.

13. Et visitabo super eam dies Baalim, quibus incensum (vel, suffitum) illis obtulit (vel, adolevit illis,) et ornata fuit inaure sua et monili (vel, torque) suo, et profecta est post amatores suos, et mei oblita est, dixit Dominus.

He confirms what he taught last. We have said before, that this admonition is very necessary, that whenever God deals severely with men, he thus visits their sins, and inflicts a just punishment. For though men may consider themselves to be chastised by the Lord, they yet do not thoroughly search and examine themselves as they ought. Hence the Prophet repeats what we have before met with, and that is, that this chastisement would be just; and at the same time, he shows us as by the finger what chiefly displeased God in the Israelites, which was, that religion was corrupted by them: for there is nothing more necessary to be known than that in order that men may ever habituate themselves to worship God in a pure manner, this should be testified to them, that all superstitions are such an abomination to God that he cannot bear them.

He therefore says, I will visit upon her the days of Baalim; that is, when the Israelites shall find themselves to be without a temple, deprived of sacrifices and new-moons, and having no more any external form of worship, let them know that they are thus punished, because they worshipped Baalim instead of the only true God. The Prophet, at the same time, alludes again to harlots, who more finely adorn themselves and with greater care, when they look for their lovers, that they may captivate them with their charms. She decked herself, he says, with her ear-ring and her jewel This the superstitious usually do, when they celebrate their fast-days; for they think that a great part of holiness consists in the splendour of vestments; and we see that this stupidity prevails at this day among those under the Papacy: for they would think themselves to be doing great dishonour to God, or rather to their idols, were they not to adorn themselves when going to perform sacred duties. This, no doubt, was then a common error and custom. But in order to show more clearly that God abominated each gross superstitions, the Prophet says that they were like harlots. For as a strumpet, in order to allure men, paints herself, and also dresses splendidly, puts on her ornaments, and decks herself with jewels and gold; even so, he says, the Israelites did; they played the wanton, and bore the tokens of their lewdness. This then is the allusion, when the Prophet says, that she decked herself with jewels and an ear-ring, and went after her lovers.

But most grievous is what he adds at the end of the verse, Me, he says, has she forgotten God here complains that the fellowship of marriage availed nothing: though he had lived with the people a long time, and treated them bountifully and kindly, yet the memory of this was buried, Me, he says, has she forgotten. There is then here an implied comparison between the Israelites whom God had joined to himself, and other nations who had known nothing of true religion, nor understood who the true God was. It was indeed no wonder for the Gentiles to be deceived by the impostures of Satan: but it was a monstrous ingratitude for the Israelites, who had been rightly taught and long habituated to the pure worship of God, to cast away the recollection of him. It was like the bestial depravity of a wife, who, having for a time lived with her husband, and having been kindly treated by him, afterwards prostitutes herself to adulterers, and no more cherishes or retains in her heart any love for her husband. We now see for what end it was added, that the Israelites had forgotten God. It was indeed a grave and severe reproof to say, that they, after having long worshipped the true God, had been led away into such madness as to worship false gods, the figments of their own brains: for they had before learnt who the true and the only God was.

The Prophet, in a word, confirms in this verse (as I have before reminded you) the truth, that the punishment which God was about to inflict on this ungodly people would not only be just, but also necessary; and he proves at the same time, how basely they had violated their marriage-vow, since the recollection of God did not prevail among them, after they had become the followers of idols, and of the figments of their own hearts. Let us now go on —

14. Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her.

14. Propterea ecce ego inclino illam (vel, persuadeo illi: dicemus postea de hoc verbo) et proficisci eam faciam (hoc est, deducam eam) in desertum, et loquar super cor ejus (hoc est, luquar quod gratum est.)

Here the Lord more clearly expresses, that after having long, and in various ways, afflicted the people, he would at length be propitious to them; and not only so, but that he would also make all their punishments to be conducive to their salvation, and to be medicines to heal their diseases. But there is an inversion in the words, Behold, I will incline her, and I will make her to go into the wilderness; and so they ought to be explained thus, "Behold, I will incline her, or, persuade her, after I shall have drawn her into the desert; then, I will speak to her heart." phth, pete is often taken in a bad sense, to deceive, or, to persuade by falsehoods or, to use a vulgar word, to wheedle: but it means in this place, to speak kindly; so that God persuades a rebellious and obstinate people as to what is right: and then he declares that this would take place, when he led the people into the wilderness. This is connected with the former sentence, where it is said, I will set her as on the day of her nativity:' for God alludes to the first redemption of the people, which was like their birth; for it was the same as though the people had emerged from their grave; they obtained a new life when they were freed from the tyranny of Egypt. God therefore begot them a people for himself.

But the Prophet adds, After having led her into the wilderness, I will incline her; that is, render her pliable to myself. He intimates by these words, that there would be no hope of repentance until the people were led to extreme evils; for had their punishment been moderate, their perverseness would not have been corrected. Then God shows in this verse, that there would be no end or lessening of evils until the people were drawn into the wilderness, that is, until they were deprived of their country and sacrifices, and all their wealth; yea, until they were deprived of their ordinary food, and cast into a wilderness and solitude, where the want of all things would press upon them, and extreme necessity would threaten them with death. If then the people had been visited with light punishment, nothing would have been effected; for their hardness was greater than could have been softened by slight or common remedies.

But this declaration was full of great comfort. The faithful might have otherwise wholly desponded, when they found themselves led into exile, and the sight of the land, which was, as it were, the mirror of the divine adoption, was taken from them, when they saw themselves scattered into various parts, and that there was now no community, no seed of Abraham. The Lord, therefore, that despair might not swallow up the faithful, intended in this way to ease their sorrow; assuring them, that though they were drawn again into the wilderness, God, who first redeemed them, was still the same, and endued with the same strength and power which he put forth in behalf of their fathers. We now apprehend the design of the Prophet. Calamity might have shaken their hearts with so much terror, as to take away every confidence in God's favour, and make them to think themselves wholly lost: but God sets the desert before them, "What! have I not once drawn you out of the desert? Has my power diminished since that tithe? I indeed continue to be the same God as your fathers found me to be: I will again draw you out of the wilderness." But at the same time, God reminded them that their diseases would be unhealable, until they were led into the wilderness, until they were deprived of their country and all the tokens of his favour, that they might no more delude themselves with vain confidence.

He therefore says, After I shall draw her into the wilderness, then I will persuade, or, turn her. I prefer the word, turning or inclining, though the word, persuading, is by no means unsuitable. But there seems to be an implied comparison between the present contumacy of the people, and the obedience they would render to their God after having been subdued by various afflictions. "The people," he says, "will be then pliable, when they shall be drawn into the wilderness."

And I will speak then to her heart. What is the import of this expression we know from Isaiah 40. To speak to the heart is to bring comfort, to soothe grief by a kind word, to offer kindness, and to hold forth some hope, that he who had previously been worn out with sorrow may breathe freely, gather courage, and entertain hope of a better condition. And this kind of speaking ought to be carefully observed; for God means, that there was now no place for his promises, because the Israelites were so refractory. Paul did not say in vain to the Corinthians

Open ye my mouth,¹ O Corinthians; for I am not narrow towards you; but ye are narrow in your own bowels,' (2 Corinthians 6:11,12.)

The Corinthians, when alienated from Paul, had obstructed, as it were, the passage of his doctrine, that he could not address them in a paternal manner. So also in this place, the Lord testifies that the floor was closed against his promises; for if he gave to the Israelites the hope of pardon, it would have been slighted; if he had invited them kindly to himself, they would have scornfully refused, yea, spurned the offer with contempt, so great was their ferocity; if he had wished to be reconciled to them, they would have despised him, or refused, or proceeded in abusing his kindness as before. He then shows, that it was their fault that he could not deal kindly and friendly with them. Hence, After I shall draw her into the wilderness, I will address her heart.

Let us then know, that whenever we are deprived of the sense of God's favour, the way has been closed up through our fault; for God would ever be disposed willingly to show kindness, except our contumacy and hardness stood in the way. But when he sees us so subdued as to be pliable and ready to obey, then he is ready in his turn, to speak to our heart; that is, he is ready to show himself just as he is, full of grace and kindness.

We hence see how well the context of the Prophet harmonises. There are, in short, two parts, — the first is, that God takes not away wholly the hope of pardon from the Israelites, provided there were any healable among them, but shows that though the chastisement would be severe, it would yet be useful, as it would appear from its fruit; this is one clause; — and the other is, that they might not be too hasty in inquiring why God would not sooner mitigate his severity, he answers that the time was not as yet ripe; for they would not be capable of receiving his kindness, until they were by degrees subdued and humbled by heavier punishment. Let us now proceed —

15. And I will give her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.

15. Et dabo ei vineas suas illinc (ab eo loco) et vallem Achor in apertionem (vel, januam) spei: et canet illic sicuti diebus adolescentiae (vel, pueritiae) suae, et sicut in die quo ascendit e terra Aegypti.

The Prophet now plainly declares, that God's favour would be evident, not only by words, but also by the effects and by experience, when the people were bent to obedience. The Prophet said in the last verse, I will speak to her heart;' now he adds, I will bring a sure and clear evidence of my favour, that they may feel assured that I am reconciled to them.' He therefore says that he would give them vines. He said before, I will destroy her vines and fig-trees;' but now he mentions only vineyards: but as we have said, the Prophet, under one kind, comprehends all other things; and he has chosen vines, because in vines the bounty of God especially appears. For bread is necessary to support life, wine abounds, and to it is ascribed the property of exhilarating the heart, Psalm 104: Bread strengthens,' or, supports man's heart; wine gladdens man's heart.' As then vines are usually planted not only for necessary purposes, but also for a more bountiful supply, the Prophet says, that the Lord, when reconciled to the people, will give them their vineyards from that place.

And I will give, he says, the valley of Achor, etc. He alludes to their situation in the wilderness: as soon as the Israelites came out of the wilderness, they entered the plain of Achor, which was fruitful, pleasant, and vine-bearing. Some think that the Prophet alludes to the punishment inflicted on the people for the sacrilege of Achan, but in my judgement they are mistaken; for the Prophet here means nothing else than that there would be a sudden change in the condition of the people, such as happened when they came out of the wilderness. For in the wilderness there was not even a grain of wheat or of barley, nor a bunch of grapes; in short, there was in the wilderness nothing but penury, accompanied with thousand deaths; but as soon as the people came out, they descended into the plain of Achor, which was most pleasant, and very fertile. The Prophet meant simply this, that when the people repented, there would be no delay on God's part, but that he would free them from all evils, and restore a blessed abundance of all things, as was the case, when the people formerly descended into the plain of Achor. He therefore brings to the recollection of the Israelites what had happened to their fathers, Her vines, then, will I give her from that place, that is, "As soon as I shall by word testify my love to them, they shall effectually know and find that I am really and from the heart reconciled to them, and shall understand how inclined I am to show kindness; for I shall not long hold the people in suspense."

And he adds, For an opening, or a door of hope He signifies here, that their restoration would be as from death into life. For though the people daily saw with their eyes that God took care of their life, for he rained manna from heaven and made water to flow from a rock; yet there was at the same time before their eyes the appearance of death. As long, then, as they sojourned in the wilderness, God did ever set before them the terrors of death: in short, their dwelling in the wilderness, as we have said, was their grave. But when the people descended into the plain of Achor, they then began to draw vital air; and they felt also that they at length lived, for they had obtained their wishes: they had now indeed come in sight of the inheritance promised to them. As then the valley of Achor was the beginning, and as it were the door of good hope to their fathers, so the Prophet, now alluding to that redemption, says, that God would immediately deal with so much kindness with the Israelites as to open for them a door of hope and salvation, as he had done formerly to their fathers in the valley of Achor.

And she shall sing there. We may easily learn from the context that those interpreters mistake who refinedly philosophise about the valley of Achor. It is indeed true that the root of the word is the verb kr, ocar, which means, to confound or to destroy, and that this name was given to the place on account of what had occurred there: but the Prophet referred to no such thing, as it appears clearly from the second clause; for he says, "She shall sing there as in the days of her youth", and as in the day in which she ascended from the land of Egypt. For then at length the people of God openly celebrated his praises, when they beheld with their eyes the promised land, when they saw an end to God's severe vengeance, which continued for forty years. Hence the people then poured forth their hearts and employed their tongues in praises to God. The Prophet, therefore, teaches here, that their restoration would be such, that the people would really sing praises to God and offer him no ordinary thanks; not as they are wont to do who are relieved from a common evil, but as those who have been brought from death into life. She shall sing then as in the days of her childhood, as in that day when she ascended from the land of Egypt

Thus we see that a hope of deliverance is here given, that the faithful might sustain their minds in exile, and cherish the hope of future favour; that though the face of God would for a time be turned away from them, they might yet look for a future deliverance, nor doubt but that God would be propitious to them, after they had endured just punishment, and had been thus reformed: for as we have said, a moderate chastisement could not have been sufficient to subdue their perverseness. It follows —

16. And it shall be at that day, saith the Lord, that thou shalt call me Ishi; and shalt call me no more Baali.

16. Et erit in die illo, dicit Jehova, vocabis me, vir meus (vel, marite mi,) et non vocabis me amplius Baal meus, (alii vetunt, non vocabi me amplius, Dominus meus; sed retinendum est nomen Baal, sicuti mox dicam.)

The Prophet now expands his subject, and shows that when the people repented, the fruits of repentance would openly appear. One fruit he records, and that is, that they would then begin to worship God purely, all superstitions being abolished. It shall be, he says, in that day that thou shalt call me, My husband; and he mentions the word, husband, to show to the people, that after having been corrected, they would be mindful of the covenant which God had made with them; and in that covenant, as stated before, there was the condition of a mutual engagement.

We hence see what the Prophet means: he tells us that the people would then be no more given to superstitions as before, but on the contrary would be mindful of God's covenant, and would continue sincere and true to their conjugal vow. Hence, thou shalt call me, My husband; that is, "Thou shalt know what I am to thee, that I am joined to thee by a sacred and inviolable marriage." And thou shalt not call me, My Baal; that is, "Thou shalt not give me a false and heathenish name:" for the word, Baal, as I have said before, was everywhere in every one's mouth. But the next verse must be added —

17. For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.

17. Et auferam nomina Baalim ex ore ejus, et non recordabitur amplius nominis ipsorum (Baalim scilicet.)

In this verse the Prophet more clearly unfolds what he said before, that there would be a new mind in the people, so that they would worship God purely, though they were before entangled in their superstitions. The meaning then is, that religion will then return to its true state, for the names of Baalim shall cease. We have already stated whence this name had arisen. Not even the heathens wished to thrust the only true God from his celestial throne, by forming for themselves many gods: but while they allowed some Supreme Being, they wished to have patrons, whom they employed in conciliating his favour and good-will. That this was for the most part the common doctrine, may be easily learnt from Plato: and the Jews also, no doubt, thought of becoming wise by following the common judgement of others; they hence had their Baalim. But though they called their patrons Baalim, they yet gave this name to God: "Let us worship Baalim." The Papists do the same; when they enter their temples, they immediately turn to the image of Mary or of some saint, and dare not come to God. At the same time they worship God, that is, pretend to worship God, and they call superstition God's worship. So it was among the Israelites; though the majesty of the Supreme God was not denied, yet that happened which the Papists also say, "That Christ is not distinguished from his Apostles;" all things were with them mixed together and confused. He therefore says, I will take away Baalim from her mouth, and she will no more remember the name of Baalim; which means, "They will be content with the profession of pure faith, and will celebrate the name of the only true God; they will no more mix their own glosses with the doctrine of the law, and thus vitiate the pure and holy worship of God;" We now understand the meaning of the Prophet.

Now we learn from this place, that the Church cannot be rightly reformed except it be trained to obedience by the frequent scourges of God; for the Lord thereby creates a new people for himself. We see at this day what great stupidity possesses their minds, who have not been well prepared for the worship of God. They indeed laugh at the superstitions of the Papacy; but, at the same time, they are a sort of Cyclops:² we see that there is nothing but barbarous ignorance in their hearts. The Prophet then says, not in vain, that the state of religion would then be right, when the Lord had wholly subdued his people. Hence "in that day", which refers to the heavy punishment which God would inflict on the Israelites — In that day, then, saith the Lord, thou wilt no more call me, Baal; but thou wilt call me, Husband How so? Because "I will take away" the names of Baalim from thy mouth; that is, I will make the people to cast away their own devices, and to be content with the pure doctrine of my law.

We ought also to remember that a confession of faith is here commended by the Prophet. It is no doubt the fruit of true penitence, when we testify by the mouth and tongue that the only true God is our God, and when we are not ashamed to confess his name before the world, though it may rage madly against us.

We are further reminded by these words, that too much diligence and care cannot be taken to cleanse ourselves wholly from all sorts of pollutions; for as long as any relics of superstition continue among us, they will ever entangle us, and thus we shall stumble, or, at least not run so briskly as we ought. Since, then whatever men retain of their own corrupt devices is a hindrance to them in obtaining a direct access to God, it is meet for us to labour that the names of Baalim should cease, and be abolished among us; and for this end, that nothing may hinder and retard us in the true worship of God. Now follows —

Grant, Almighty God, that as we set up against thee so many obstacles through the depravity of our flesh and natural disposition, that we seem as it were to be designedly striving to close up the door against thy goodness and paternal favour, O grant, that our hearts may be so softened by thy Spirit, and the hardness which has hitherto prevailed may be so corrected, that we may submit ourselves to thee with genuine docility, especially as thou dost so kindly and tenderly invite us to thyself, that being allured by thy sweet invitation, we may run, and so run as not to be weary in our course, until Christ shall at length bring us together to thee, and, at the same time, lead us to thee for that eternal life, which he has obtained for us by his own blood. Amen.