4. Because they have forsaken me, and have estranged this place, and have burnt incense in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents;
4. Propterea quod reliquerunt me et alienarunt locum hunc, et suffitum fecerunt in eo diis extraneis, quos non noverunt ipsi neque patres ipsorum, neque reges Jehudah; et implerunt locum hunc sanguine innocentium;
5. They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind:
5. Et extruxerunt excelsa (aedificarunt excelsa) ipsi Baal, ad comburendum filios suos igne in holocaustum ipsi Baal; quod non mandavi et non loquutus sum, et non ascendit super cor meum (vel, in cot meum.).
The reason is given why God would so severely deal with that place. We indeed know that hypocrites are ever ready with their answer; as soon as God threatens them, they bark and bring forward their evasions. The Prophet then shews that the judgment announced would be just, lest the Jews should pretend that it was extreme.
God first complains that he had been forsaken by them, because they had changed the worship which had been prescribed in his Law. And this is what ought to be carefully considered; for no one would have willingly confessed what Jeremiah charged upon them all; they would have said, -- |We have not forsaken God, for we are the children of Abraham; but what we wish to do is to add to his worship; and why should it be deemed a reproach to us, if we are not content with our own simple form of worship, and add various other forms? and we worship God not only in the Temple, but also in this place; and further, we do not spare our own children.| But God shews by one expression that these were frivolous evasions; for he is not acknowledged except what he orders and commands is obediently received. Let us know, that God is forsaken as soon as men turn aside from his pure word, and that all are apostates who turn here and there, and do not follow what God approves.
Then he says that they had alienated the place. God had consecrated to himself the whole of Judea: he would not indeed have sacrifices offered to him in every place; but when the Jews worshipped him, as they were taught by Moses and the prophets, the whole land was as it were an altar and a temple to him. Then God complains that his authority in that part of the suburbs was taken away; as though he had said, -- |The whole of Judea is my right and my jurisdiction, and Jerusalem is the royal palace in which I dwell; but ye, deluded beings, do by force take away my right and transfer it to another, as though one gave to a robber a place nigh a royal residence.| Thus God justly complains that they had alienated that place
But we must remember the reason, which immediately follows, because they had burned incense to Baal. They pretended, no doubt, the name of God; but yet it was a most preposterous superstition, when they worshipped inferior gods, as the Papists do at this day. The word Baal is sometimes used in the singular number by the prophets, and sometimes in the plural: but what is Baal? a patron. They were not content with one patron, but every one desired a patron for himself: hence under the words Baal and Baalim, the prophets characterized all fictition is modes of worship: when they worshipped God's name, they blended the worship of patrons, who had not been made known to them; hence he adds, They have made incense in it to foreign gods. He afterwards says, that these foreign gods were such as neither they nor their fathers nor their kings knew. By saying that they were gods unknown to their fathers as well as to themselves and to their kings, he no doubt calls their attention to the doctrine of the law, and to the many certain proofs by which they had found that he was the only true God.
The Jews might have raised such an objection as the Papists do at this day, -- that their modes of worship were not devised in their time, but that they had derived them from their ancestors. But God regarded as nothing those kings and the fathers, who had long before degenerated from true and genuine religion. It must be here observed, that true knowledge is connected with verity: for they who had first contrived new forms of worship, doubtless followed their own foolish imaginations; as when any one in the present day asks the Papists, why they weary themselves so much with their superstitions, good intention is ever their shield, -- |O, we think that this is pleasing to God.| Therefore rightly does God here repudiate their inventions as wholly vain, for they possess nothing solid or permanent. At the same time, he by implication condemns the Jews for rejecting his law, whose authority had been established among them, so that they ought not to have entertained any doubt: for it would have been the greatest ingratitude to say, |We know not who introduced the Law!| God had indeed sanctioned the law by so many miracles, that it could not have been disputed; and they had also found by many evidences and proofs that he was the only brue God. tie had then been known by their fathers as well as by their kings, even by David and by all his godly successors. Hence their crime was exaggerated, by seeking for themselves foreign gods.
Now we also see how foolishly the Papists lay hold on this passage and similar passages, in order to commend their abominations by the pretext of antiquity, for vain are their disguises when they say, |O, we have been thus taught by our ancestors, and we have the authority of kings.| But the Prophet here does not speak of fathers indiscriminately; but by fathers he means those who had embraced the true and pure worship of God, as they had been taught by the law; and those kings were alone worthy of imitation, who had faithfully worshipped God according to the doctrine of the law: and thus he excludes all those fathers and kings who had degenerated from the law of Moses.
He at last adds, that that place was filled with the blood of innocents; for there they killed their children. And by this circumstance Jeremiah again amplifies the wickedness of the people; for they had not only despised God and his law, but also cruelly destroyed their innocent infants; and thus he proved them guilty not only of impiety and profaneness in vitiating the worship of God, but also of brutal and barbarous savageness in not sparing innocent blood.