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He now subjoins, I have raised from your sons Prophets, and Nazarites from your young or strong men, (for בחרים, becharim, as we have elsewhere said, are called by the Hebrews chosen men;) then from your youth or chosen men have I raised Nazarites. Was it not so, O children of Israel? or certainly it was so: for the particle אף, aph, sometimes is a simple affirmation, and sometimes an addition. Is not then all this true, O children of Israel? saith Jehovah. God first reminds them that he had raised up Prophets from their sons. It if a remarkable proof of God’s love, that he deigns to guide his people by Prophets: for if God were to speak himself from heaven, or to send his angels down, it would apparently be much more dignified; but when he so condescends as to employ mortal men and our own brethren, who are the agents of his Spirit, in whom he dwells, and by whose mouth he speaks, it cannot indeed be esteemed as highly as it deserves, that the Lord should thus accommodate himself to us in so familiar a manner. This is the reason why he now says, that he had raised up Prophets from their sons. They might have objected and said, that he had introduced the Law, and that then the heaven was moved, and that the earth shook: but he speaks of his daily favor in having been pleased to speak continually to his people, as it were, from mouth to mouth, and this by men: I have raised up, he says, Prophets from your sons; that is, “I have chosen angels from the midst of you.” The Prophets are indeed, as it were, celestial ambassadors, and God commands them to be heard, the same as if he himself appeared in a visible form. Since then he choose angels from the midst of us, is not this an invaluable favor? We hence see how much force is contained in this reproof, when the Lord says, that Prophets had been chosen from his own people.

And he mentions also the Nazarites. It appears sufficiently evident from Numbers 6:1-8, why God appointed Nazarites. Nothing is more difficult, we know, than to induce men to follow a common rule; for they ever seek something new; and hence have arisen so many devices, so many additions, in short, so many leavenings by which God’s worship is corrupted; for each wishes to be more holy than another, and affects some singularity. In case then any one had a wish to consecrate himself to God beyond what was commonly required, the Lord instituted a peculiar observance, that the people might not attempt any thing without at least his permission. Hence, when any one wished to consecrate himself to God, though they were all holy, he yet observed certain regulations: he abstained from wine; he allowed his hair to grow; in a word, he observed those ceremonial rites which we find in the chapter already referred to. God now reminds the Israelites that he had omitted nothing calculated to preserve them pure and holy, and entire in his worship.

After having related these two things, he asks them, Is not all this true? The facts were indeed well known: then the question, it may be said, was superfluous. But the Prophet designedly asked the Israelites the question here — Is it not so? that he might more deeply touch their hearts. We indeed often despise things well known, and we see how many heedlessly allow what they hear, and pass by things without any thought. Such must have been the torpidity of the Israelites; they might have confessed without disputing that all this was true, — that the Lord had raised up Prophets from their children, and that he had given to them that peculiar service of which we have spoken; but they mighty at the same time, have contemptuously overlooked the whole, had not this been added: “What do ye mean, O Israelites? ye do indeed see that nothing has been left undone by me to retain you in my service: how then is it now, that your lust leads you away from me, and that having shaken off the yoke, ye grow thus wanton against me?” We now perceive why the Prophet inserted this clause, for it was necessary that the Israelites should be more sharply roused, that being convicted, they might acknowledge their guilt.