Saying to a stock: Thou art my father: and to a stone: thou hast begotten me: they have turned their back to me, and not their face: and in the time of their affliction they will say: Arise, and deliver us.

“It is adultery, if you abandon the ecclesiastical and true knowledge and the opinion about God, and consent to false and incompatible opinion, either by deifying any created object or by making an idol of anything that does not exist, so as to overstep, or rather step away from, knowledge.… For this reason, the noble apostle calls one of the kinds of fornication, idolatry. In following the prophet says, "My people have committed fornication with wood and stone. They have said to the wood, 'you are my father' and to the stone, 'you have begotten me.' "”

“With unspeakable mercy, God deigned to be called the Father of humankind. He is in heaven, they on earth. He is the eternal Maker. They are made in time. He holds the earth in the hollow of his hand. They are like grasshoppers on the earth. Yet people forsook their heavenly Father and said to wood, "you are my father, and to the stone, you have begotten me." And for this reason, I think, the psalmist says to humankind, "Forget your own people as well, and your father's house."”

“How is a person wise who looks not for his Maker but says to a stone, "You are my father"? Who says to the devil as the Manichaean does, "You are the author of my being"? How is Arius wise, who prefers an imperfect and inferior creator to one who is a true and perfect one? How can Marcion or Eunomius be wise, who prefer to have an evil rather than a good God? And how can one be wise who does not fear his God? For "the fear of the Lord is the beginning of wisdom."”

“Here he removes the excuse: and first, the excuse they might have had by alleging the negligence of the cultivator: against which, I planted you, a chosen one, from chosen fathers. Isa. 5: "A vineyard was made for my beloved on a horn, a son of oil," etc. Second, the excuse they might have had by denying guilt, at "if you wash yourself." And first he convicts them of guilt against God; second, of guilt against neighbor, at "why do you strive to show your way good?" Concerning the first, two points. First he convicts them of guilt, showing the impossibility of denial. Nitre, which, condensed by the heat of the sun, like salt, washes away filth; berith, a certain herb for washing away filth: and it is a manner of speaking, as if he were to say: all the water of the river would not make you clean, that is, there is no excuse or purgation for you. Prov. 30: "a generation that seems clean to itself, and yet is not washed from its filth." How do you say: I am not polluted? Prov. 20: "who can say: my heart is clean, I am pure from sin?" And he sets forth the purgation of guilt, proposing two circumstances. First, the place: see the ways, the works, in the valley, of the sons of Ennon, where they worshipped idols. This place is watered by the springs of Siloe, and there was the shrine of Baal, according to the Gloss. Below, 31: "direct your heart into the right way in which you walked." And he sets forth the manner of the sin as regards the eagerness for sinning. A swift runner, as one unencumbered for sinning. Prov. 1: "their feet run to evil, and they hasten to shed blood." As regards the fervor of concupiscence: a wild ass in desire, namely of coitus, drew in the wind, by which it perceives the scent of its female, the love of the thing loved. Below, 14: "wild asses stood on the rocks, they drew in the wind like dragons." As regards strong adherence, none shall turn her away, by removing her. And as regards the readiness for sinning, all who seek her: as if he were speaking of a harlot, who even at the time of her menses shows herself to her lovers. Ezech. 16: "you opened your feet to every one that passed by, and multiplied all your fornications." Second, he convicts them of hardness of mind: and first, because they are not called back by warnings; second, because they are not corrected by scourges, at "why do you wish to contend with me in judgment?" Third, because they are not bent by benefits, at "see the word of the Lord." Concerning the first, three points. First he sets forth the admonition, forbid: as if he were to say: cease from sins, for which, barefoot and thirsting, you are led into captivity, as Isa. 20: "as my servant Isaiah walked naked and unshod, so shall the king of the Assyrians lead away the captivity of Egypt, and the migration of Ethiopia, of young men and old, naked and unshod, with buttocks uncovered, to the shame of Egypt." Second, he shows the rebellion of the people: and you said, I have despaired, I will not do it. Strangers: idols. Below, 18: "they said: we have despaired, we will walk after our own thoughts, and each of us will do the wickedness of his evil heart." Third, he threatens confusion: and first he sets forth a likeness of the confusion: as a thief is confounded when he is caught, so they are confounded, caught in their punishments; wood: a wooden idol; father: God. Ps. 96: "let all be confounded who worship graven images, and who glory in their idols." Isa. 1: "they shall be confounded by their idols." Second, he expounds the order of the confusion, first setting forth the withdrawal of the divine help, they have turned, as being disobedient. Zach. 7: "they turned away the shoulder, withdrawing, and made their ears heavy, lest they should hear the law." In the time of affliction. Osee 6: "in their tribulation they will rise early to me." Come, and let us return to the Lord, etc. Second, he sets forth the uselessness of the idols. Where are the gods? Deut. 32: "where are their gods, in whom they have trust?" Third, the multitude of the idols: for according to the number of your cities were your gods, O Juda. Isa. 2: "his land is filled with horses, and his chariots are innumerable."”

“But where are thy gods that thou hast made thee?.... This is, or would be, the Lord's answer to them, what is become of your gods? why do not you apply to them for help in time of trouble? the gods that you have chosen for yourselves and worshipped; the gods, not that made you, but whom you yourselves have made: let them arise, if they can save thee in the time of thy trouble; call upon them to arise, those statues of wood and stone, those lifeless and senseless images; let them rise off their seats, and move out of their places, if they can, and see whether they can save in a time of trouble and distress; for there is enough of them, if numbers will do: for according to the number of thy cities are thy gods, O Judah; in imitation of the Heathens, who had not only in every country, but in every city and town, a different god, the patron and tutelar deity of the place; see Kg2 17:29. The Septuagint and Arabic versions "add, according to the number of the ways, or streets, of Jerusalem", they sacrificed to Baal; see Jer 11:13.”