Study

9. And I will bring forth a seed out of Jacob. He explains the preceding verse by other words, and shews that the Lord wishes to reserve for himself some “seed” that shall call upon him; for the Lord is wont to chastise his people in such a manner as to determine that the Church shall exist, in which his truth and the pure religion may be preserved, and which Paul for that very reason calls “the pillar and foundation of truth.” (1 Timothy 3:15.) We must not, therefore, judge of the Church from the present condition of things, (for nothing in this world can be permanent,) but from the purpose of God, which will not suffer it to be overturned or destroyed. This ought to be carefully remembered by us, that we may not be terrified by any calamities or ruins, or by any hideous desolation of the Church.

And out of Judah the heir of my mountains. He gives the appellation of “heirs of the mountains” to those who, having returned from captivity, shall again inhabit their native land. Judea, as is well known, was a mountainous country. He again explains what might have appeared to be somewhat obscure.

And my elect shall possess it by inheritance. He means that the Jews shall return to their original condition, that they may enjoy that country as their own inheritance, from which they had been driven out. Judea was soon afterwards reduced to the utmost desolation. The Lord testifies that this shall not be of long duration; and, in order to confirm it the more, he mentions in a compendious manner the covenant by which that land was destined for them, that they might possess it by the right of inheritance. Thus, although they were long in captivity, yet this word “inheritance” ought to arouse them to cherish the confident hope that they would at length regain the possession of it. But it ought to be observed that this grace is confined to the elect and true worshippers of God, that every one may not apply it to himself without distinction. ²⁰⁶²⁰⁶     “If it should please God to call the natural descendants of the patriarch in that land, and convert them in a body to the true faith, there would be an additional coincidence between the prophecy and the event, even in minor circumstances, such as we often find in the history of Christ. But if no such national restoration of the Jews to Palestine should ever happen, the extension of the true religion over that benighted region, which both prophecy and Providence encourage us to look for, would abundantly redeem the pledge which God has given to his people in this and other parts of Scripture.” — Alexander.

10. And Sharon shall be an abode of flocks. By these figures he means nothing else than that the land, which was a desert, shall be again inhabited; for there is an implied comparison. “Although, in consequence of the banishment of her inhabitants into a distant country, she shall be forsaken and desolate, yet she shall at length be inhabited, so as to abound in flocks and herds, and have lands that are fertile and that are fit for pasture, and supply abundantly everything that is necessary for the food and support of men.” Sharon was a place adapted to pasture, and so was Achor; but the former was adapted to flocks, and the latter to herds.

Here we see that the promises of God contain blessings not only of the future but also of the present life, that we may taste more and more his bounty and kindness; for by the latter ²⁰⁷²⁰⁷     “Par les biens terriens.” “By earthly blessings.” we are invited to the greater and more excellent blessings of the heavenly life. When the Lord extends his bounty to flocks and herds, this ought to confirm us the more and make us more certain of his fatherly care and anxiety about us; for if he pays attention to flocks which were created for our sake, much more will he supply us with all that is necessary

“for the life that now is, and for that which is to come.”
(1 Timothy 4:8.)

Yet we must likewise keep in view the spiritual meaning (of which we have spoken formerly) that leads us from God’s earthly blessing to Christ’s spiritual kingdom, which the prophets shadow out under that image.

For my people. Here also he excludes the reprobate, who were not ashamed of glorying vainly and falsely of the name of God. Although they confidently boast of promises and sacraments, yet they have nothing in common with the children, and, having been shut out from all hope of God’s favors, they receive the reward of their iniquity. By adding, Who have sought me, he describes more plainly who are they that shall be partakers of these benefits, in order that, as has been already said, he may entirely cut off reprobates and hypocrites. The sure mark by which lambs are distinguished from kids, and lawful children from bastards, is to “seek” the Lord; for it is not enough to shelter ourselves under a name and title, but we must seek the Lord with a pure conscience, that we may cleave to him with the whole heart. (Deuteronomy 6:5.)

11. But ye forsakers of Jehovah, who forget the mountain of my holiness. That hypocrites may not abuse these promises, or think that what is said about the restoration of the people relates to them, he again addresses them by these words, and calls them “forsakers,” ²⁰⁸²⁰⁸     “Et les appelle apostats.” “And calls them apostates.” because they “have forgotten” Mount Zion; that is, have revolted from the true worship of God. By “the mountain of holiness” he denotes figuratively the rule of a holy life which had been laid down in the word of the Lord; for the temple had been built by the command of the Lord, that these men might call upon him; and likewise the altar on which the Lord wished that sacrifices should be offered. Thus those sacrifices and oblations were impure which were offered in other places, or to other gods, or in any way different from the strict observance of the ceremonies of the Law. It is not lawful for men to undertake anything at their own suggestion; for the Lord demands nothing but obedience, (1 Samuel 15:22,) and there is no obedience without faith; and there is no faith without the word, (Romans 10:17,) by which alone we are at liberty to inquire or think concerning God.

Who prepare a table for the army ²⁰⁹²⁰⁹     “That prepare a table for that troop, (or, Gad.)” — Eng. Ver. “A table. A lectisternium the Romans called it. Gad and Meni were heathen deities, or perhaps two appellations of the same idol, according to the scriptural manner of expressing the same thing, in the same sentence, by its different names; so in Jeremiah 32:35, Baal and Moloch mean one false god. Gad, in Arabic, is Goodness. Meni denoted the Moon, from מנה (manah), to number; whence μὴν, a month, and μηνὴ, the ancient Greek name for the moon.” — Stock, who quotes Rosenmuller as his authority. He enumerates their superstitions. The word גד (Gad) is variously explained. Some think that it denotes Jupiter, or the star of Jupiter; and others that it denotes Fortune. Jerome translates the words, “Ye who spread a table for fortune;” for he thinks that it means prosperity. But I think it more probable that גד (Gad) means “a band,” or “a troop,” or even “an army;” and this agrees well with the etymology of the word and the context. One passage is especially worthy of notice, (Genesis 30:11,) in which Leah rejoices on account of the addition of children; for I think that the word which he employs, בגד (begad), ought to be understood as if she had said, “Now, I have plenty of children;” for she had many children before that time, and hence she gave the name גד (Gad) to her fifth son. Accordingly, I think that גד (Gad) ought to be interpreted, in this passage, as meaning “a troop,” or “an army;” because their false gods were so numerous, that they could scarcely be numbered for multitude.

And fill an oblation to the number. To fill may here be taken in two senses; either that they supplied everything largely and bountifully for the worship of idols; (for superstition has no limit or measure, and they who are niggardly in the worship of God very cheerfully spend all that they have for the sake of idols;) or that they passed by no idol to which they did not render their worship. I prefer the latter meaning; for idolaters do not think that they have done enough, if they do not give honor to each of the saints; and the more numerous the saints whom they have honored, they think that they will have better success. We have too great experience of this every day in the Papists.

By “number” he means the same thing as he formerly meant by “army;” for it is a repetition which is very customary among Hebrew writers. He means, therefore, that “a table is prepared,” that is, sacrifice is offered, not to a single idol, but to a great number of idols; in order to shew clearly how grievous are the punishments which they have deserved.

12. Therefore I will number you to the sword. He alludes to the number of the gods; and the Lord declares that he will easily ascertain how numerous they are, for he “will number them to the sword.” And hence we see that the Prophet, in the preceding verse, does not speak of the two planets, Jupiter and Mercury, as some think, but means that they were not satisfied with one God, and collected for themselves various idols. It is an idle conjecture that the word מני (meni) denotes Mercury, because מנה (manah) signifies “to number,” and Mercury presided over numbers and merchants. ²¹⁰²¹⁰     “Et que Mercure estoit le dieu des marchans qui out leurs livres de contes.” “And because Mercury was the god of merchants, who have their account-books.” The design of the Prophet is manifest, who declares that the people “shall be numbered to the sword,” because they delighted in a vast number of gods, and did not choose to rely on one God.

Because I called, and ye did not answer. He heightens the extent and heinousness of that treason, by saying that the Jews sinned through deliberate malice, and on purpose, rather than through ignorance. They had been often instructed and warned, but had disdainfully rejected all warnings, and consequently were far less excusable than others, to whom no prophets were sent; for although ignorance cannot be pleaded as an excuse by any man, yet much less can it be pleaded by the Jews and those to whom the word of God is proclaimed, and who, on that account, will be condemned and punished more severely than others.

I spake, and ye did not hear. He describes the manner of calling, namely, that he exhorted the people by the prophets; for by the word “speak” he twice repeats the same thing, as we have already stated to be the custom of Hebrew writers. To “hear” the Lord is to obey his word; for it would be a trivial matter to lend our ears, if we did not submit to the word; and it would then be with us as the proverb says, “They listen with the ears of an ass.” ²¹¹²¹¹     “Comme aux asnes qui font signe d’oreilles.” “As with asses that make a show of ears.”
Greek proverbs of the same kind are still more abundant. ́̓Ονῳ τὶς ἔλεγε μῦθον· ὁ δὲ τὰ ὦτα ἐκίνει “One told a story to an ass, and he pricked up his ears.” ́̓Ονος λύρας ἀκοῦων κίνει τὰ ὦτα “An ass, listening to a lyre, pricks up his ears.” — Ed. God wishes to be heard sincerely, and does not approve of a pretended hearing; and he shews how it came that they rejected the calling. It was because they shut their ears to the doctrine of the prophets; for the beginning of obedience is to bring a desire to learn.

And ye did evil before mine eyes. The phrase, “before mine eyes,” is of the same import as “to my face;” a mode of expression which he made use of a little before. (Verse 3.) All men, indeed, sin “before the eyes” of the Lord, and none can withdraw from his presence. But in a peculiar sense we are said to sin “before his eyes,” when, having been called by him, we do not dread his presence; for he approaches nearer to those whom he calls by the prophets, and, so to speak, exhibits himself as present to them. Far more detestable, therefore, and worthy of severe chastisements, is the impiety of those who, laying aside all shame, despise and scorn God when he draws near to call and invite them.

And chose the things in which I took no pleasure. From this concluding clause of the verse it is evident that they are condemned, not for gross crimes, but for foolish devotions, by which they corrupted the worship of God. Although they zealously devoted themselves to sacrifices contrived by themselves, because they thought that in this way they would become entitled to the favor of God; yet he declares that he abhors their wicked practices. It is not permitted that any person shall have a free choice to follow whatever he thinks fit, but all must observe what God approves, and must not turn aside from it in any way whatever. Now we see that it was not a fault peculiar to a single age that men should follow their own caprice in the worship of God, and should adore their own inventions instead of God; but whatever “pleasure” men “take in these things,” the Lord solemnly declares that he condemns and abhors them.