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

8. And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me that were sin.

8. Et dixit Ephraim, Attamen ditatus sum; inveni opes mihi: in omnibus laboribus meis non invenient mihi iniquitatem, quia scelus (vel, piaculum.)

Here God complains by his Prophet, that the Israelites flattered themselves in their vices, because their affairs succeeded prosperously and according to their wishes: and it is a vice too common, that men felicitate themselves as long as fortune, as they commonly say, smiles on them, thinking that they have God then propitious to them. Since then the condition of the people was such, they despised all the Prophets and their reproofs. Of this hardihood the Lord now complains. Ephraim has said I am yet become rich There is an emphasis to be noticed in the adversative particle 'k"ach". It is sometimes in Hebrew a simple affirmative; but here the Prophet meant to express another thing, even this, that the Israelites laughed at all reproofs, because God seemed to be propitious to them, as though he manifested his favour by prosperity. "I am, however, become rich; and therefore I care nothing for what the Prophets may say, for I am contented with my lot." This, as I have said, is a common evil; and hence this passage ought to be carefully noted, lest when the Lord spares us for a time, we may think that we are innocent before him; for there is nothing more to be feared than the dazzling of our eyes by a prosperous and desirable state of things. Though the Lord then may bear with us, and not immediately draw forth his vengeance against us, but, on the contrary, cherish us as it were kindly in his bosom; yet if he reproves us by his word, we ought to attend to his threatenings.

But they further add, All my labours shall not find iniquity, or, they shall not find iniquity in all my labours. Many read simply as the words are, "My labours shall not find iniquity:" but as the expression seems stiff, I have tried to render it smoother, as others also have done, "They shall not find iniquity in all my labours." This boasting went farther, for the Prophet shows that the people were not only secure, because the Lord gave them some tokens of his paternal favour; but that they were also inebriated with this impious confidence, that God would not have favoured them had they not been exempt from every fault and vice: and this second clause ought to be carefully noticed. Now it is a depravity that is by no means to be endured, when men begin to despise God, because he deals kindly with them, and when they abuse his levity so as to condemn all his teaching and all his threatening; this is indeed a very great perversion: but when to all this is added such a pride, that ungodly and reprobate men persuade themselves that they are just, because God does not immediately punish them, — this is, as it were, a diabolical madness; and yet we see that it is a common thing. For godless men are not only proud of their wealth, they are not only inflated with their own power; but they also think that God is in some way under obligations to them. "Why! it must be that God regards me innocent, and pure from every vice, for he favours me: he then does not find in me what is worthy of punishment." Thus the wicked raise up their horns against God, while he indulges them, and appears not so severe towards them as they have deserved.

When at the present day we perceive these evils prevailing among the greater portion of mankind, there is no reason to feel astonished: but we ought at the same time to profit by the instruction of the Prophet, so that we may not be blinded by prosperity, and despise reproofs, and flatter ourselves in our sin; and also, that we may not accumulate for ourselves a store of God's wrath, when he deals kindly with us. Let us not then abuse his forbearance; let us not think that we are innocent before him, because he does not immediately execute his judgements; but let us rather learn to make a scrutiny of ourselves, and to shake off our vices, so that we may humble ourselves under his hand, though he restrains himself from inflicting punishment. This is the application of the present doctrine.

But we must notice what the Prophet adds, They shall not find iniquity in my labours; that is, iniquity shall not be found in my labours, because this is wickedness or a crime requiring expiation. I wonder that interpreters explain this place so frigidly; for they say, that there shall not be found in my labours iniquity or sin. But the Prophet does not set down a copulative, but uses the particle 'sr, asher, which is to be taken here exegetically. And the meaning is, that hypocrites, while they claim to themselves the praise of innocence, for the sake of dissembling, detest ostensibly every wickedness and crime. "Iniquity shall not be found in my labours, for this is wickedness; far be it that I should be discovered to be a wicked person in my doings; for I am without fraud in all my dealings." But is this the case? By no means; but as they judge of God's favour by prosperous fortune, they think that God would not be so kind to them unless he regarded them as just and pure. Hence we see how securely hypocrites mock God, when they begin to despise his teaching and warnings. We need not then wonder that at this day so much perverseness prevails everywhere in the world. But let us also use this mode of teaching which the Prophet sets before us. Let us now proceed —

9. And I that am the Lord thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast.

9. Ego autem Jehova Deus tuus a terra Aegypti: habitare te faciam in tabernaculis, sicut diebus conventus.

In the first clause God reproaches the Israelites for having forgotten the benefit of his redemption, the memory of which ought ever to have prevailed and flourished among them. I yet, he says, am thy God from the land of Egypt; that is, "It is strange that you are so forgetful that your redemption does not come to your mind, which yet ought to be well known, and be ever, as it were, before your eyes." That was, as we know, a memorable instance of God's kindness. But when he says that he is the God of that people from the land of Egypt, he points out the end of redemption, as though he said, "I redeemed thee for this end, that thou mightest be forever bound to me." For we know that when he delivered that people from their cruel tyranny, he at the same time acquired for himself an eternal kingdom; he was then sanctified in his elect people. The end of redemption is then to be observed in the words of the Prophet, "I am," he says, "thy God from the land of Egypt; how otherwise couldest thou have come forth from thy grave?" For they were like the dead, when God stretched out his hand to them. From the land of Egypt then I am thy God, which means this: "Since thou hast been so wonderfully restored from death to life by my favour, am not I thy God from that day? Thou owest then thyself and all thine to me; for I purchased thee for myself as a peculiar possession. When now thou detest petulantly to reject my Prophets, who speak in my name, it is surely an ingratitude not to be endured, that thou forgettest thy redemptions and the end for which I made known to thee my power and grace."

But as to the second clause, interpreters vary; some explain it in this way, that God would not cease to show mercy to the Israelites, however unworthy they were, I will make thee to dwell in thy tabernacles; and they take tabernacles, not strictly proper, for houses. Then they say, according to the days of Moed, that is, of ancient agreement, or, according to appointed days; for God had promised to give the land of Canaan to the posterity of Abraham for their perpetual rest. But this exposition seems not suitable. Others say, that the Israelites are here reproved, because they neglected the command of God, who had instituted a festal-day, on which they were to commemorate yearly their redemption. We indeed know that there was the annual feast of tabernacles: so they think the meaning of the Prophet to be this "I not only once redeemed thee, but I also wished that there should be a memorial of this favour; and for what purpose have I commanded you to keep a yearly festival, except that ye might retain in your memory what otherwise might have been forgotten? But I have effected nothing by this rite, for I am now rejected, and my prophets possess no authority among you." But this sense also is frigid. Some think that the Prophet here threatens the Israelites, as though he said, "God will again drive you out, that you may dwell in tents as you did formerly in the desert." Though I do not reject this opinion, yet I think there is something more emphatical in the Prophet's words, that is, that God here says in an indirect way, that there was need of a new redemption, that he might bind the people more to himself; as though he said, "I see that you are unmindful of my former redemption; for I see that you esteem it as nothing, as if it were obsolete; I must then lose all my labour, except the memory of my ancient favour be renewed: I will therefore make thee to dwell again in tents. It is necessary to eject thee again from thy heritage, and to restore thee again, and that in a manner unusual and least expected, that thou mayest understand that I am thy Redeemer.

We now then apprehend what the Prophet meant. After God had said that he was the God of Israel from the land of Egypt, he then adds, "Inasmuch as your former redemption has lost all its influence through your wicked forgetfulness, I will become again your Redeemer; I will therefore make thee to abide or dwell in tents as formerly; as your first redemption avails nothing, I will add a second, that you may at length repent, and know how much you are indebted to me." The days of Moed he takes for their manner of proceeding in the desert as described by Moses; for they assembled together for sacrifices from their camps. Hence God does not speak here of the convention he had made with his people, as if he pointed out some perpetual compact; but he calls those the days of Moed on which the Israelites were assembled, when they were located in their camps according to the account given by Moses. It now follows —

10. I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets.

10. Et locutus sum super Prophetas, et ego visionem multiplicavi, et in manu Prophetarum assimilavi (vel, similitudines posui.)

The Prophet amplifies the sin of the people in having always obstinately opposed God, so that they were without any pretext of ignorance: for men, we know, evade God's dreadful judgement as long as they can plead either ignorance or thoughtlessness. The Prophet denies that the people had fallen through want of information, for they had been often, nay, continually warned by the Prophets. It then appears that this people were become, as it were, wilfully rebellious against God; for they had ever despised the Prophets, not once or twice, but when the Lord sent them in succession: I have spoken, he says, upon my prophets, or, by my Prophets; for l, ol, is variously taken: I have spoken upon my Prophets,' that is, I have deposited with them the doctrine which ought to have restored you to the right way; and not only so, but I have multiplied visions; it has not been in one way that I have tried to gather you, but I have accumulated many visions: and then he says, In the hand of Prophets I have placed similitudes; that is, I have endeavoured in every way possible to restore you to a sound mind; for God speaks after the manner of men. He might indeed, if he chose, effect this by the secret movement of his Spirit; but it is enough to take away every excuse from men to allege the fact, that they obey not the word, and offer not themselves to God as submissive and teachable, when he by his Prophets cohorts them to repentance. It is then an enhancing of sin worthy of being noticed, when God remonstrates, and says, that he had uselessly spent all his efforts to collect the dispersed Israel, though he had constantly employed the labours of his Prophets.

But this reproach may be also applied to us at this day; yea, whatever the Prophet has hitherto said may justly be turned against us. For we see how the world hardens itself against all warnings; and we see also how long the Lord suspends his judgements, and tolerates men who scoff at his forbearance. Then the same depravity rages now in the world, which the Prophet describes in this place. Besides, God has not only redeemed us from Egypt, but from the lowest hell, and we know that we have been redeemed by Christ for this end, — that we may be wholly devoted to God; for Christ died and rose again for this purpose, — that he might be the Lord of the living and of the dead. But we see how much is the perverseness of men, and how with impunity they grow wanton against God. Who among us remember that they are no longer their own, because they have been purchased by the blood of Christ? Few think of this. And not only this only true and perpetual redemption ought to be kept in mind by us; for the Lord again redeemed us when we were sunk in the gulf of Popery; and daily also does he renew the same kindness towards us; and yet we are so forgetful, that often the grace of God is not remembered by us. We now see how necessary is this doctrine even for our age.

Besides, God, as I have already said, ceases not daily to stimulate and urge us; he multiplies prophecies and similitudes; that is, he in various ways accommodates himself to us; for by similitudes he means all forms of teaching. And doubtless we see that God in a manner transforms himself in his word, for he speaks not according to his own majesty, but as he sees to be suitable to our capacities and weakness; for the Scriptures set before us various representations, which show to us the face of God. Since God then thus accommodates himself to our rudeness, how great is our ingratitude, when no fruit follows? Let us then remember that the Prophet so reproved the men of his age, that he also speaks to us at this day. Let us now proceed —

11. Is there iniquity in Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars are as heaps in the furrows of the fields.

11. An in Gilead iniquitas? (vel, an Gilead coepit peccare?) certe vanitas (vel, mendacium) fuerunt in Gilgal (alii disjungunt istud vglgl, ut contexant cum sequentibus) boves sacrificarunt, etiam altaria eorum sicut acervi super sulcos agrorum.

It is an ironical question, when the Prophet says, Is there iniquity in Gilead? and he laughs to scorn their madness who delighted themselves in vices so gross, when their worship was wholly spurious and degenerated. When they knew that they were perfidious towards God, and followed a worship alienated from his law, they yet were so perverse, that they proudly refused all admonitions. Since then they were blinded in their vices, the Prophet asks them ironically, Is there iniquity in Gilead? They are as yet doubtful, forsooth, whether they are guilty before God, whether they bear any blame. Surely, he says, they are vanity; that is, "How much soever they may seek specious pretences for themselves, and deny that they are conscious of doing wrong, and also introduce many reasons for doubt, that they may not be forced to own their sin, they yet, he says, are guilty of falsehood; all their glosses contain nothing solid, but they are mere disguises, which avail nothing before God." We now then apprehend the meaning of the Prophet.

But there is no doubt but that he also condemns here their perverted worship, by which the Israelites at the same time thought that they rendered the best service to God. But obedience, we know, is better than all sacrifices. The Prophet then inveighs here against all fictitious modes of worship, devised without God against the authority of God's law. But at the same time, as we have just hinted, he indirectly exposes their thoughtlessness for imagining themselves excusable, provided they set up their own good intention, as it is commonly done, and say, that they built altars with no other design than to make known everywhere the name of God, to preserve among themselves some tokens of religion. Since, then, they thus raised up a cloud of smoke to cover their impiety, the Prophet says, "They indeed still inquire, as of a doubtful thing, whether there is iniquity in Gilead; let them inquire and dispute; surely," he says, "they are vain;" literally, surely they have been falsehood: but he means that they foolishly brought forward those frivolous excuses, by which they tried to escape the crime and its punishment. How was it that they were vain? Because God values his own law more than all the glosses of men, and he will have all men to obey, without dispute, his own word: but when they thus licentiously depart from his commandments, it is what he cannot endure. They are then false and deceive themselves, who think that their own inventions are of any value before God. He then lays down their crimes

In Gilgal, he says, have they sacrificed oxen Jerome translates, "They sacrifice to oxen," and thinks that the Israelites are reprehended here for sacrificing to the calves: but this seems too remote from the words of the Prophet. The Prophet then mentions their sin — that they sacrificed oxen and multiplied altars. And yet it seemed to be a diligence worthy of praise, that they increased many altars, that they worshipped God everywhere, that they spared neither expense nor labour, that they were not content with few sacrifices, but added a great number; — all this seemed to deserve no common praise: but the Lord, as it has been already said, valued not these corrupt practices; for he would have himself to be alone worshipped by his people, and would have their piety to be attested by this single evidence — their obedience to his word. When we then turn aside from God's word, nay, when we with loose reins abandon ourselves to new inventions, though we may plausibly profess that our object is to worship God, yet all this is a vain and fallacious pretence, as the Prophet here declares.

Jerome is mistaken in thinking that Gilgal was a town in the tribe of Judah; and the supposition cannot suit this place: for Judah, we know, was then free from those gross pollutions; Judah was not as yet polluted with the defilements which the Prophet here condemns in the kingdom of Israel. It is then certain, that Gilgal was a town of Israel; and we know that a celebrated temple and altar were there: hence he especially points out this place.

But he afterwards adds, Their altars are as heaps on the furrows of the field There was then we know, only one legitimate altar; and God would not have sacrifices offered to him, except in one place. Hence the more active the Israelites were in multiplying altars, the more they provoked the vengeance of God: how much soever it was their purpose to worship God, yet God spurned that foolish affectedness. We then see why the Prophet here compares the altars then erected in the kingdom of Israel to heaps of stones; as though he said "As one gathers stones into a heap, when the land is stony, that he may drive his plough more easily, so every one forms an altar for himself, as though he were raising up a hillock in his own field: thus it comes, that they perversely corrupt the pure and lawful worship which I have appointed." We now then understand the meaning of the Prophet to be, that superstitious men gain nothing, when they boldly and openly boast that they worship God; for whatever disguise they may invent for themselves and others, the Lord yet abominates every thing that is contrary to his word: and our mode Of worshipping God is alone true and lawful, when we only follow what he prescribes, and allow to ourselves nothing but what is according to his command and appointment. This is the meaning. Let us proceed —

12. And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept sheep

12. Et fugit Jacob in agrum Syriae, et servivit Israel in uxore (hoc est, pro uxore,) et pro uxore custodivit (id est, custos fuit gregis.)

13. And by a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved.

13. Et per Prophetam eduxit (ascendere fecit) Jehova Israelem ex Aegypto, et per Prophetam servatus est.

The Prophet now employs another kind of reproof, — that the Israelites did not consider from what source they had proceeded, and were forgetful of their origin. And the Prophet designedly touches on this point; for we know how boldly and proudly the people boasted of their own eminence. For as a heathen gloried that he was an Athenian, so also the Jews think that all we are brute animals, and imagine that they have a different origin from the rest of mankind, because they are the posterity of Abraham. Since then they were blinded by such a pride as this God meant to undeceive them, as he does here: "Jacob your father, who was he? What was his condition? What was his nobility? What was his power? What was his dignity and eminence according to the flesh? Yea, truly, he was a fugitive from his own country: had he always lived at home, his father was but a sojourner; but he was constrained to flee into Syria. And how splendidly did he live there? He was indeed with his uncle; but he was treated no better than if he had been some worthless slave: He served for a wife And how did he serve? He was a keeper of sheep. Go then now and boast of your dignity, as if ye were nobler than others, as if your condition were better than that of the common sort of people." God then brings against them the condition of their father, in whose name they gloried, but who was an abject person and a fugitive, who was like a worthless slave, who was a keeper of sheep; who, in short, had nothing which could be deemed reputable among men.

And God, he says, brought you up by a Prophet from Egypt, and by a Prophet you have been preserved This was, as it were, their second nativity. Some think that the comparison is between their first origin and their deliverance; as though Hosea had said, "Though you were born of a very poor and ignoble man, yet God has favoured you with singular privilege; for he gave Moses to be the minister of your liberation." But in my judgement the Prophet speaks in a more simple way; for, first, he shows what was the first origin of the people, that they were from Jacob; and then he shows what was their second origin; for God had again begotten them when he brought them out of Egypt. And they were there, as it is well known, very miserable, and they did not come out by their own valour, they did not attain for themselves their liberty; but Moses alone extended his hand to them, having been sent for this end by God. Since the case was so, it was strange that they now provoked God, as he says in the last verse, by their altars.

And it very frequently occurs in the Prophets, that God reminds the Israelites whence or from what source they had arisen, "Look to your origin, to the stone from which ye were cut off; for Abraham was alone and childless, and his wife also was barren;" and yet God multiplied their race, (Isaiah 51:2.) This was said, because the Israelites did not look to God, but in their adversity despaired, when no way appeared by which they could be restored; but in their prosperity they became proud, and regarded as nothing the favour of God. We then see what the Prophet had in view. The Lord says, "Acknowledge what you owe to me; for I have chosen Jacob your father, and have not chosen him because he was eminent for his great dignity in the world; for he was a fugitive and a keeper of sheep, and served for his wife. I afterwards redeemed you from the land of Egypt; and in that coming forth there was nothing that you did; there is no reason why you should boast that liberation was obtained by your velour; for Moses alone was my servant in that deliverance. I did then beget you the second time, when I redeemed you. How great is your ingratitude, when you do not own and worship me as your Redeemer?" We now then see that the Prophet thus treated the people of Israel, that it might in every way appear that they were unworthy of so many and so great benefits bestowed on them by God; for they had perverted all the works of God, and so perverted them, that they did not think that any thing, belonged to him, and they returned no thanks to God; nay, they extolled themselves, as if God had never conferred on them any kindness.

But I will not dwell on the history of Jacob, for it is not necessary for elucidating the meaning of the Prophet, and it is well known: it is enough to refer only to what is suitable to this place. Jacob then fled into the country of Syria; and then he says, Israel served for a wife He mentions the name, Israel, after Jacob. The name, Israel, was noble and memorable; yea, it was given by God to the holy patriarch: but at the same time Jacob did not in himself or in his own person excel; he nevertheless served, and was in a most humble condition, and he served for a wife; that is, that he might have a wife; for we know how he made an agreement with his uncle Laban.

Further, By a Prophet he brought them out of Egypt This was their second nativity: and by a Prophet Israel was preserved There is an allusion here to the word smr, shimer; for I take the word nsmr, nushimer, passively. He had said before that Jacob kept sheep; and he says now, nsmr, nushimer, kept was Israel by a Prophet; as though he said, "Ye now see that God has given you a reason for humility in your father, since he was suffered to be so miserably distressed; and shen he preserved you beyond the hope of men, and by no human means except by Moses, who was also a fugitives and who came forth as from a cave, for he was also a keeper of sheep. Since, then, ye have been thus kept by the favour of God, how comes it that your present condition fascinates you, and that ye consider not that you were once redeemed by the Lord for this end, that ye might be wholly devoted to him forever?" Now he adds — (I will also run over this verse, for there will be no lecture to-morrow, nor the day after) —

14. Ephraim provoked him to anger most bitterly: therefore shall he leave his blood upon him, and his reproach shall his Lord return unto him.

14. Provocavit Ephraim excelsis suis, et sanguis ejus super eum manebit (vel, fundetur:) et opprobrium ejus reddet illi Dominus suus.

The Prophet says first, that Ephraim had provoked God by his high places Some, however, take the word tmrvrym, tamerurim, for bitternesses. Then it is, "Israel or Ephraim have provoked God to bitterness." But since this word in other places as in the thirty-first of Jeremiah, is taken for high places and as it clearly appears that the Prophet here inveighs avowedly against Israel and their vicious worship, I doubt not but that he points out these high places in which the Israelites appointed their false and impious modes of worship. Ephraim then have provoked him with their high places:¹ Ephraim having in so many ways immersed themselves in their superstitions, provoked God in their high places.

Then his blood shall remain on him. As the word nts, nuthesh, signifies "to pour out," and signifies also to "remain," some render it, "His blood shall remain;" others "Shall be poured upon him." But this makes but a little difference as to what is meant; for the Prophet intends to show, that Ephraim would have to suffer the punishment of their impiety; as though he said, "They shall not at last escape from the hand of God, they shall receive the wages of their iniquities."

And his reproach shall his Lord return unto him Here he calls God himself the Lord of Israel, though Israel had shaken off the yoke, and alienated themselves from the service of God. They cannot, he says, escape the authority of God, though they have spurned his law; though they have become wanton in their superstitions, they shall yet know that they remain under the hand and power of God, they shall know that they effect nothing by this their petulance; though they thus wander after their abominations, yet the Lord will not lose his right, which he had obtained for himself by redeeming Israel. Their Lord then shall render to them their own reproach, of which they are worthy.

Grant, Almighty God, that as we have not only been created by thee, but when thou hast placed us in this world, thou hast also enriched us with abundance of all blessings, — O grant, that we may not transfer to others the glory duo to thee, and that especially since we are daily admonished by thy word, and even severely reproved, we may not with an iron hardness resist, but render ourselves pliable to thee, and not give ourselves up to our own devices, but follow with true docility and meekness, that rule which thou hast prescribed in thy word, until at length having put off all the remains of errors, we shall enjoy that blessed light, which thou hast prepared for us in heaven, through Jesus Christ our Lord. Amen.

1. When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.

1. Quam loqueretur Ephraim, tremor: extulit se ipse in Israel, et peccavit in Baal, et mortuus est.

Interpreters agree not in their view of this verse. Some say that trembling was excited in Israel when Ephraim, that is, Jeroboam, who was born of that tribe, exhorted the people to worship the calves. By the word rtt, retat, "trembling," they understand, that the people were so astonished, that they without thought immediately obeyed the will, or rather the humour, of their impious king. And if this sense be approved, the word, trembling, may be in another way explained, even in this, — that the people did not immediately embrace that perverted worship, but dreaded, as is wont to be the case with regard to new things, and which seem to have nothing reasonable in their favour. But these expounders wholly depart, in my judgement, from the intention of the Prophet; for, on the contrary, he sets forth here the twofold state of the kingdom of Israel, that it might hence be manifest that the ten tribes had been through their own fault rejected by the Lord, and had thus fallen from that dignity unto which the Lord had raised them.

He therefore says, When Ephraim spake formerly, his voice dreaded,² and he raised himself in Israel; that is, among the whole race of Abraham. But now he is dead, or is fallen, after he has begun to sin in Baal. Then, in the first sentence, the Prophet records the honours with which God had favoured that tribe. Ephraim, we know, was the younger of the sons of Joseph. Manasseh ought not only to have had the pre-eminence, but also to have reigned alone in that family; for the people were divided into twelve tribes. But God intended to raise up two chiefs in the house of Joseph, and preferred the younger to the first-begotten. Hence Ephraim, who had increased in number and power, and had at length obtained the royal dignity, ought to have acknowledged the singular favour of God. And by way of reproach, the Prophet here says, that all trembled at the single voice of Ephraim; that is, when he became endued with authority, and then, that he was exalted in Israel. He ought to have been deemed of no account, he ought to have been inferior to his brother, who was the first-born, and yet he excelled all the tribes. Since, then, God had conferred so much honour on the tribe of Ephraim, the more grievous was his fault, that he afterwards had fallen away unto idols; yea, that he began his reign with superstition, when God was pleased to choose and anoint Jeroboam king. And surely that he, when raised beyond all hope to the throne by the hand of God, should, instead of testifying his gratitude, immediately corrupt the whole worship of God, this was extremely inconsistent.

But the Prophet says, in the second place, that they died from the time they had thus fallen away from true and lawful worship, in order that they might understand that they received the just reward of their impiety when God's hand was opposed to them, when they were oppressed by adversity. We now perceive the obvious meaning, of the Prophet to be, that the Israelites formerly flourished, especially the tribe of Ephraim, from whom Jeroboam arose, so that, by their voice alone, they subdued all their neighbours, and that beyond the expectation of men, they suddenly emerged and erected a new kingdom among the children of Abraham.

He afterwards adds, that after they had sinned by Baal, they became dead: for God deprived the tribe of Ephraim of the power with which he had before adorned him, so that they were but little short of being destroyed. For though his kingdom had not wholly fallen, it had yet come to such an extremity that the Prophet might justly say that they, who were so far removed from their former state, were dead. But when he says that they sinned by Baal, he does not mean that this was the beginning of their idolatry; for Jeroboam at first made the calves, and it was his successor who built Baal, and borrowed that superstition, as it is supposed, from the neighbouring Sidonians. But God records here what is more grievous, and less excusable, — that the Israelites polluted themselves with the filth of the Gentiles, so that they differed nothing from the profane and unbelieving, who had no acquaintance with sound doctrine.

We are moreover taught in this place, that when kings are endued with any authority, when they are strong in power, all this comes from God; for unless God strikes terror into men, no one would receive the yoke of another, at least all would desire equality, or one would raise himself above others. It is then certain, that when any one excels among many in power, this is done through the secret purpose of God, who constrains to order the common people, and causes them not to deny obedience to the command of one man. This is what Hosea now teaches, when he upbraids the tribe of Ephraim with respect to this terror; for if Ephraim had been formidable through his own power, there would have been no room for the Prophet's reproof: but as this was the peculiar gift of God, the Prophet justly says, that the tribe of Ephraim were in great honour until they had fallen into superstition. Let us now proceed —

2. And now they sin more and more, and have made them molten images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice kiss the calves.

2. Et nunc addunt ad peccandum (hoc est, pergunt peccare,) et fecerunt sibi conflatile ex argento suo, secundum intelligentiam suam, idola opus artificum omnis (vel, omne:) ipsis ipsi dicunt sacrificantes hominem, vitulos osculentur.

In this verse the Prophet amplifies the wickedness of the people, and says, that they had not only in one day cast aside the pure worship of God, and entangled themselves in superstitions; but that they had been obstinate in their own depravity. They have added, he says, to their sin, and have made a molten thing of their silver When Israel, as we have said, departed from the worship of God, they made calves, and made them under a specious appearance; but when many superstitions were added, one after another, there was, as it were, an accumulation of madness, as if the Israelites designedly wished to subvert the law of God, and to show that they cared nothing for the only true God, by whom they had been redeemed. This is the reason why the Prophet says that they made progress in wickedness, and observed no moderation in sinning, and this is what usually happens, unless God draws men back. As soon as they fall away, they rush headlong into evil; for they take a greater liberty in sinning, after they have turned their back on God.

Hence this reproof of the Prophet ought to be noticed, for he inveighs against the obstinate wickedness of Israel; and says, that they made for themselves of their silver a molten thing As we have seen above, they abused the gifts of God by devoting to superstition what the Lord had destined for their use. The end for which God has bestowed silver, we know, is, that men may carry on commerce with one another, and apply it also to other useful purposes. But when they make to themselves gods of silver, there is an astonishing stupidity in their ingratitude, for they pervert the order of nature, and forget that silver is given for another end, and that is as we have said for their use. The Prophet at the same time intimates, that the Israelites were less excusable, inasmuch as when they were enriched, they became proud of their wealth. Satiety, we know, is the cause of wantonness, as, it will be shortly stated again.

But what the Prophet adds ought to be especially observed, According to their own understanding Here he severely reproves the Israelites, because they had not subordinated all their thoughts to God, but, on the contrary, followed what pleased themselves. It was then according to their own invention The word which the Prophet uses is not unsuitable, though "understanding," the word which the Prophet adopts, is among the Hebrews taken in a good sense. But what is treated of here is the worship of God, with respect to which all the prudence, all the reason, all the wisdom of men, and, in short, all their senses, ought to be suspended: for if, in this case, they of themselves adopt any thing, be it ever so little, they inevitably vitiate the worship of God. How so? Because obedience, we know, is better than all sacrifices. This then is the rule, as to the right worship of God, — that men must become foolish, that they must not allow themselves to be wise, but that they are only to give ear to God, and to follow what he commands. But when men's presumption intrudes, so that they devise a new mode of worship, they then depart from the true God, and worship mere idols. The Prophet then by the word, understanding, condemns here whatever pleases the judgement and reason of men; as though he said, "The true rule of religion, as to the worship of God, is, that nothing human is to be mingled, that no one is to bring forward what is his own, or what seems good to himself." In short, the understanding of men is here opposed to the command of God; as though the Prophet said, "One great difference between the true worship of God and all fictitious and degenerated modes of worship, is obedience to the word of God; if we be wise according to our own judgement, all we do is corrupt." How so? Because whatever men devise of themselves is a pollution of divine worship. Hence Paul, in Colossians 2,³ refutes all the fancies of men by this one argument, "They are," he says, "the traditions of men, though they may have the show of wisdom."

We now apprehend what the Prophet meant, and why he added the word "understanding;" it was, that the Israelites might learn, that all the worship which was in use among them, was perverted and vicious; for it was not founded on the command of God, but flowed from a different source, even the understanding of men. It then follows, as we have said before, that in religion nothing is to be attempted by us, but we are to follow this one law in worshipping God — simply to obey his word.

He afterwards adds, Idols, the work of artificers altogether The Prophet, in the second place, derides the grossness which had fascinated the minds of the people, as they worshipped in the place of God the works of men. For it is usual with all the Prophets, in order to render the stupidity of men as it were palpable, to show that it is wholly unreasonable to worship idols; for a material cannot with any propriety be worshipped. When there is before us a great mass or a great heap of gold or silver, no one imagines that there is in it any divinity: when one passes through a wood, he transfers not to trees the glory due to God; and the same may be said of stones. But when the hand of the artificer is applied, the plate of gold begins to be a god; so also the trunk of a tree seems to put on the glory of God, when it receives a certain form from the workman; and the same is the case with other things. Now it is extremely absurd to suppose that an artificer, as soon as he has hewn some wood, or as soon as he has melted gold or silver, can make a god, and convey divinity to a dead thing; and yet it is well known that this is thought everywhere to be the case. Superstitious men allege in excuse, that this does not proceed from the hand of the artificer, but that as they wish for some sign of God's presence, and as they cannot otherwise set forth what God is, God is in that form. But this still remains true, that workmen by their skill make gods of lifeless things, to which no honour can belong. Since it is so, the Prophet now justly says, that what the people of Israel worshipped was the work of artifices; and he said this, that they might know that they became shamefully foolish, when they left the true God, the Creator of heaven and earth, and prostrated themselves before idols made by hands.

But he adds, that they say to one another while they sacrifice men, Let them kiss the calves⁴ Though this place is in various ways explained, I am yet content with the obvious meaning of the Prophet. He again derides them for exhorting one another to worship the calf: For by kissing he means by a figure a profession of worship or adoration, as it is evident from other parts of Scripture. It is said in 1 Kings,⁵ I have preserved for myself seven thousand men, who have not bent the knee before Baal, nor kissed him. To kiss Baal then was a sign of reverence. And this practice, we see, has been retained by the superstitious, as the case is at this day with the Papists, who observe this special custom of kissing their idols. But what does the Prophet now say? They encourage one another, he says, in the worship of the calves, and in the meantime "they sacrifice men". The Prophet doubtless condemns here that abominable and savage custom of parents sacrificing their children to Moloch. It was utterly repugnant to the feeling of nature for parents to immolate their own children. For though this was once commanded to Abraham, we yet know that the design was, that God intended by this proof to try the obedience of his servant: but Abraham was not at last suffered to do what he purposed.

They then immolated men. If it was right to sacrifice men, surely such a service ought to have been rendered at least to the only true God. If it was lawful to sacrifice man for the sake of man, it was certainly ridiculous to do so to conciliate the calf; and it was especially strange, when parents hesitated not to appease dead statues by the blood of their children. This absurdity then the Prophet now points out as with the finger, that he might try to make the Israelites ashamed of their base conduct. "See," he says, "how brutish ye are; for ye immolate to the calves and kiss them, and more still, ye sacrifice men. Is there so much worthiness in the calf, that man, who far excels it, must be killed before it? Is not this wholly inconsistent with every thing like reason?" We now understand what the Prophet meant. They say then one to another, while they immolate men, Let them kiss the calves

But we learn from this and similar places, that we ought to notice those absurdities in which wretched men involve themselves, when they are lost in their own devices, after having left the word of God: for this word is to be to us as a bridle to keep us from going astray with them in their monstrous devices; for when we observe these delirious things which even nature itself abhors, it is evident that God thereby restrains and preserves us as it were by his outstretched hand. With this design the Prophet now shows how stupid the Israelites were, and how prodigious was their frenzy when they kissed the calves with great reverence, and also sacrificed men. So at this day with respect to those under the Papacy, we ought not only to adopt this argument, that they departed from the true God when they sought for themselves new and strange modes of worship, without the warrant of his word, but we ought also to bear in mind that their puerilities are to be ascribed to the same cause. And we see how God has given them up to a reprobate mind, so that they throw aside no kinds of absurdities. And this consideration, as I have said, will serve to awaken those who are as yet healable, when they understand that they have been infatuated; having been in this manner admonished, they may return to the right way. And that we ourselves may give thanks to God, and detest more and more that filth in which we were for a time involved, and remember that there is nothing more to be dreaded than that the Lord should allow us loose reins, the very example of his vengeance as to all idolaters is made known to us; for as soon as they departed from the pure worship of God, they gave themselves up, as we have stated, to the most shameful stupidity. Let us proceed —

3. Therefore they shall be as the morning cloud, and as the early dew that passeth away, as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney.

3. Propterea erunt quasi nubes matutina, quasi ros mane exoriens, transiens quasi palea quae ex area projicitur, et quasi fumus e fumario, (Nam 'rvh accipitur hoc sensu: significat quidem fenestram, sed est vaporarium camini.)

The Prophet employs here four similitudes to show the condition of Israel. How much soever they flourished for a time, and might be deemed happy, their state would yet be fading and evanescent. They shall be, he says, as the morning cloud: though they be loftily proud, the Lord will yet shake off from them whatever power they may have. Secondly, they shall be as the dew that rises up in the morning — having nothing substantial in them. Thirdly they shall be as the chaff which from the floor is driven by a whirlwind And, lastly they shall be, he says, as the smoke; for as the smoke produces thick darkness, and, after having gone out of the chimney, disperses and disappears, so these proud people, how much soever they may have praised themselves, would not continue in a permanent condition.

We hence conclude, that the Israelites were not so much like the dead, but that yet they had some power remaining in them: for God would have otherwise threatened to no purpose, that they should be made like a cloud, and the dew, and the chaff, and the smoke: but they had been already in a great measure consumed. And God denounces on them here utter destruction, that they might not think that they had already suffered the last punishment, and that they might not suppose that they could gather new strength: for proud men entertain vain confidence, through which they remove to a distance the judgement of God. Lest, then, they should delude themselves with such allurements, the Prophet here declares that their condition would be fading, such as would soon come to ruin. It follows —

4. Yet I am the Lord thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me.

4. Et ego Jehova Deus tuus e terra Aegypti, et Deum extra me non cognosces, et Servator nemo praeter me.

5. I did know thee in the wilderness, in the land of great drought.

5. Ego cognovi te in leserto, in terra siccitatum (hoc est, in terra arida.)

The Prophet now repeats the sentence which we have noticed in the last chapter for the sake of amplifying the sin of the people. For had they never known sound doctrine, had they never been brought up in the law, there would have been some colour for alleviating their fault; because they might have excused themselves by saying, that as they had never known true religion, they had gone astray according to the common practice of men; but as they had from infancy been taught sound doctrine, as God had brought them up as it were in his own bosom, as they had learned from their first years what it was to worship God purely, when they thus retook themselves to the superstitions of the heathens, what could there be for an excuse for them? We then see the bearing of the complaint, when God says, that he had been the God of Israel from the land of Egypt

I am then, he says, Jehovah your God. By calling himself Jehovah, he glances at all their fictitious gods; as though he said "I am doubtless justly, and in mine own rights your God; for I am of myself — I am the Creator of the world, no one can take away my power: but whence have these their divinity, except from the madness of men?" He says further, I am thy God, O Israel; that is, "I have manifested myself to thee from the land of Egypt, from thy very nativity. When I redeemed thee from Egypt I brought thee out as it were from the womb to the light of life; for Egypt was to thee like the grave. Thou didst then begin to live, and to be some sort of people, when I stretched forth my hand to thee."

And now also ought to be noticed what I have said before, that the people were redeemed on this condition, that they should devote themselves wholly to God. As we are at this day Christ's, and no one of us ought to live according to his own will, for Christ died and rose again for this end, that he might be the Lord of the living and of the dead: so also then, the Israelites had been redeemed by God, that they might offer themselves wholly to Him. And since God ruled by this right over the people of Israel, how shameful and inexcusable was their defections when the people wilfully abandoned themselves to the superstitions of the Gentiles?

A God, he says, besides me thou oughtest not to know These words the Prophet had not before used. This sentence, then, is fuller, for it more clearly explains the import of what he had said, that God had purchased Israel for himself by bringing them out of Egypt, and that is, that Israel ought to have been content with this one Redeemer, and not to seek for themselves other gods. A God, then, besides me thou shalt not know. For if this one God was sufficient for redeeming his people, what do the people now mean, when they wander, and seek aid here and there? For they ought to render to God the life received from him, which they now enjoy, and ought to acknowledge to be sufficiently safe under his protection. We now then see why this was added, Thou shalt not know a God besides me

A reason, confirmatory of this, follows: For no one, he says, is a Saviour except me The copulative v, vau, ought to be regarded here as a causative, For no one, etc., or, Surely no one is a Saviour except me. And this is a remarkable passage; for we learn that the worship of God does not consist in words, but in faith, and hope, and prayer. The Papists of the present day think that they do not profane the worship of God, though they fly to statues, though they pray to dead men, though they look here and there for the accomplishment of their hopes. How so? Because they ever retain the only true God, that is, they do not ascribe the name of God to Christopher or to Antony. The Papists think themselves free from all blame, since God retains his own name. But we see how differently the matter is regarded by the Lord. "I am," he says, "the only true God." How is this? "Because I am the only Saviour: feign not to thyself another God, for thou shalt find none that will save thee." Then God puts an especial value on the honour that is due to him from hope and prayer; that is, when our soul recumbs on him alone, and when we seek and hope for salvation from no other but from him. We see then how useful is the doctrine contained in this passage, in which the Prophet clearly shows, that the Israelites acted absurdly and shamefully when they formed another god for themselves, for no Saviour, except the one true God, can be found.

He afterwards adds Thee I knew in the desert, in the land of droughts God here confirms the truth that the Israelites had acted very absurdly in having turned their minds to other gods, for he himself had known them. The knowledge here mentioned is twofold, that of men, and that of God. God declares that he had a care for the people when they were in the desert; and he designates his paternal solicitude by the term, knowledge: I knew thee; that is, "I then chose thee a people for myself, and familiarly manifested myself to thee, as if thou were a near friend to me. But then it was necessary that I should have been also known by thee." This is the knowledge of men. Now when men are known by God, why do they not apply all their faculties, so that they may remain fixed on him? For when they divert them to other objects, they extinguish, as much as they can, this benefit of God. So also Paul speaks to the Galatians,

After ye have known God, or rather after ye are known by him,' (Galatians 4:9.)

In the first clause, he shows that they had done very wickedly in retaking themselves to various devices after the light of the gospel had been offered to them: but he increases their sin by the next clause, when he says, Rather after ye are known by him;' as though he said, "God has anticipated you by his gratuitous goodness. Since, then, God has thus first known you, and first favoured you with his grace, how great and how shameful is now your ingratitude in not seeking to know him in return?" We now then see why the Prophet added that the Israelites had been known by God in the desert, in the land of droughts

And there is an express mention made of the desert: for it was then necessary for the people to be sustained miraculously by the Lord; for except God had rained manna from heaven, and had also given water for drink, the people must have miserably perished. Since, then God had thus supported the people contrary to the usual course of nature, so that without his paternal care there could have been no hope of life, the Prophet now rightly adds, In the desert, in the land of droughts; that is, in that dry solitude, where not a grain of corn grew, so that the people could not live except God had, as it were, with his own hand, given them meat, and put it in their mouth. We now see that the extreme impiety of the people is here manifestly proved; for having been taught in God's law, and been encouraged by so many benefits, they yet went astray after profane superstitions. And the Prophet, at the same time, adds —

6. According to their pasture, so were they filled; they were filled, and their heart was exalted; therefore have they forgotten me.

6. Juxta⁶ pascua sua et satiati sunt, saturati sunt, et elevatum est cor ipsorum; propterea obliti sunt mei.

The Prophet shows here that the people were in every way intractable. He has indeed handled this argument in other places; but the repetition is not superfluous. After he had said that the people were ungrateful in not continuing in the service of their Redeemer, by whom they had been so kindly and bountifully treated in the desert, where they must have perished through famine and want, had not the Lord in an unwonted manner brought them help in their great necessity, he now adds, "The Lord would have also allured you by other means, had you not been of a wholly wild and barbarous disposition: but it is hence manifest, that you are utterly disobedient; for after you have been brought out of the desert, you came to rich pastures." For the land of Israel is here compared to rich and fertile pastures; as though he said, "God has placed you in an inheritance where you might eat to the full, as when a shepherd leads his sheep to a spot especially fertile." What did take place? To their pastures they came, and were filled; they were filled, and elevated became their heart, and they forgat me

Since, then, the Israelites had extinguished the memory of their redemption, after the Lord had fed them when hungry in the desert, and since in their fulness they rejected God, and shook off his yoke, and, like ferocious horses, kicked against him, it became evident that their nature was so unnameable, that they could by no means be reduced to obedience or submission. We shall defer the rest till tomorrow.

Grant, Almighty God, that as thou dost so kindly call on us daily by thy voice, meekly and calmly to offer ourselves to be ruled by thee, and since thou hast exalted us to a high degree of honour by freeing us from the dread of the devil, and from that tyranny which kept us in miserable fear, and hast also favoured us with the Spirit of adoption and of hope, — O grant, that we, being mindful of these benefits, may ever submit ourselves to thee, and desire only to raise our voice for this end, that the whole world may submit itself to thee, and that those who seem now to rage against thee may at length be brought, as well as we, to render thee obedience, so that thy Son Christ may be the Lord of all, to the end that thou alone mayest be exalted, and that we may be made subject to thee, and be at length raised up above, and become partakers of that glory which has been obtained for us by Christ our Lord. Amen.