Thus saith the Lord: What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain?

“Here he continues the order of judgment: first he sets forth the accusation; second, he rejects the excuse, at the place, "I planted you a chosen vine, wholly a true seed." The first is divided into three. First he aggravates their faults from their ingratitude for benefits; second, from the enormity of the deed, at "therefore I will yet contend in judgment with you"; third, from the obstinacy of their mind, at "is Israel a servant, or a home-born slave?" Concerning the first, three points. First he clears himself of blame, lest the cause of the ingratitude should seem to lie in himself: "What did your fathers find in me?" Of evil, namely, that there was none. "They went far away" — for a long time they withdrew. "Vanity" — idols, which do not profit their worshippers. Mic. 6: "My people, what have I done to you, or in what have I troubled you? Answer me." Second, he sets forth the abundance of his benefits, touching especially on the leading out from Egypt. And he touches on this benefit in three ways. As to the place from which he led them out: "and they did not say, Where is the Lord?" — seeking me with their whole desire. "To go up" — because of the position of the land. Below, 26: "I led them out of the land of Egypt." As to the way by which he led them: "who led them through the desert (...) the image of death" — because by its very appearance it threatened death. Deut. 8: "he was your leader in the wilderness." And as to the land into which he led them: "and I led you into the land of Carmel" — because of a likeness of fertility, not because that mountain is in the land of promise. Num. 14: "the land which we went around is exceedingly good." Third, he sets forth the fault of ingratitude; first, as regards all in common: "and having entered you defiled it" — with idols. Ps. 105: "the land was infected with bloodshed, and was defiled by their works." Second, as regards the prelates specially: "priests" — whose office it is to lead to God; "those who hold the law" — the doctors; "shepherds" — the princes, whose office it is to call back from idolatry. Isa. 56: "the shepherds themselves have not known understanding."”

“Neither said they, where is the Lord?.... They did not ask after him, nor seek his face and favour, nor worship him, nor took any notice of the blessings he bestowed upon them: that brought us up out of the land of Egypt? by means of Moses the deliverer, with a mighty hand, and outstretched arm; for, though Moses was the instrument, God was the efficient cause of the deliverance; the favour was his, and the glory of it ought to have been given to him: that led us through the wilderness; of "Shur", or of "Sin", the desert of Arabia, Exo 15:22 and a dreadful and terrible one it was: through a land of deserts and of pits, through a land of drought, and of the shadow of death; where were scorpions, fiery serpents, drought, and no water, and so very dangerous as well as uncomfortable travelling; and yet through all this they were led, and wonderfully supplied and preserved; through a land that no man passed through, and where no man dwelt; there was no passenger in it, nor inhabitants on it, so that there were none to relieve them; whence it appears, that all their supply, support, and preservation, were from the Lord. The Jews (y) interpret this of the first man Adam, after this manner, "all land, concerning which the first man decreed that it should be inhabited, it is inhabited; and all land, concerning which he did not decree it should be inhabited, it is not inhabited; and such they suggest was this wilderness;'' see Deu 8:15. (y) T. Bab. Beracot, fol. 31. 1. & Sota, fol. 46. 2.”

“iniquity--wrong done to them (Isa 5:4; Mic 6:3; compare Deu 32:4). walked after vanity--contrasted with "walkest after me in the wilderness" (Jer 2:2): then I was their guide in the barren desert; now they take idols as their guides. vanity . . . vain--An idol is not only vain (impotent and empty), but vanity itself. Its worshippers acquire its character, becoming vain as it is (Deu 7:26; Psa 115:8). A people's character never rises above that of its gods, which are its "better nature" [BACON] (Kg2 17:15; Jon 2:8).”