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It now follows, And ye have carried Sicuth your king. This place, we know, is quoted by Stephen in the seventh chapter of the Acts: but he followed the Greek version; and the Greek translator, whoever he was, was mistaken as to the word, Sicuth, and read, Sucoth, and thought the name an appellative of the plural number, and supposed it to be derived from סוך suk, which means a tabernacle; for he translated it σκήνην as if it was said, “Ye bore the tabernacle of your king instead of the ark.” But it was a manifest mistake; for the probability is, that Sicuth was the proper name of an idol. Ye bore then Sicuth your king. He called it their king by way of reproach; for they had violated that priestly kingdom, which God had instituted; for he, as a king, exercised dominion over them. Since then God would be deemed the king of Israel, as he had ascribed to himself that name, and since he promised to them a kingdom, as in due time he gave them, it was the basest ingratitude in them to seek an idol to be their king; it was indeed a denial of God which could not be borne, not to allow themselves to be governed by him. We hence see how sharply he upbraids them, for had refused to God his own kingdom, and created for themselves the fictitious Sleuth as their king.

Then it follows, And Kiun, your images Some think that כיון, Kiun, means a cake, and כוה, kue, is to burn, and from this they think the word is derived; but others more correctly regard it as a proper name; and the Prophet, I have no doubt, has named here some reigned god after Sleuth. Kiun then, your images; I read the words as being in apposition. Others say, “The cake of your images;” and some render the words literally, “Kiun your images;” but yet they do not sufficiently attend to the design of the Prophet; for he seems here to ridicule the madness of the people, because they dreamt that some deity was inclosed in statues and in such masks. “Ye carried,” he says, “both Sicuth and Kiun, your images. I am now deprived of honor, for ye could not bear me to govern you. Ye now enjoy your King Sicuth; but, in the meantime, let us see what is the power of Sicuth and Kiun; they are nothing more than images. Seeing then that there is neither strength nor even life in them, what madness is it to worship such fictitious things?”

But some think that Kiun was the image of Saturn. What the Hebrews indeed say, that this idolatry was derived from the Persians, is wholly groundless; for the Persians, we know, had no images nor statues, but worshipped only the sacred fire. As, then, the Persians had no images. the Jews fabled, in their usual way, when they said that Kiun was an image of Saturn. But all the Jews, I have no doubt, imagined that all the stars were gods, as they made images for them; for it immediately follows, A constellation, or a star, your gods These, he says, are your gods; even stars and images; and there is here a sarcasm (σαρκασμος;) used; for the Prophet derides the folly of the people of Israel, who, being not content with the Maker of heaven and earth, sought for themselves dead gods, or rather vain devices. “Your gods then,” he says, “are images and stars.”

But it must be observed, that he calls them images: he does not, as in other places, call them idols; and this, I say, ought to be observed, for here is refuted the foolish and refinement of the Papists, who at this day excuse all their superstitions, because they have no idols; for they deny that their devices are idols. What then? They are images. Thus they hide their own baseness under the name of images. But the Prophet does not say that they were idols; he does not use that hateful word which is derived from grief or sorrow; but he says that they were images. The name then in itself has nothing base or ominous; but, at the same time, as the Lord would not have himself represented by any visible figure, the Prophet here expressly and distinctly condemns Sicuth and Kiun. The Greek translator whom Stephen followed, put down the word, types or figures, that is, images. Now, when any one says to the Papists that their figures or images are sinful before God, they boldly deny this; but we see that their evasion avails nothing.

He adds in the last place, Which ye have made for yourselves I prefer rendering the relative אשר, asher, in the neuter gender, as including all their fictitious gods, and also their images, which things then ye have made for yourselves. To make these things is at all times vicious in sacred things; for we ought not to bring any thing of our own when we worship God, but we ought to depend always on the word of his mouth, and to obey what he has commanded. All our actions then in the worship of God ought to be, so to speak, passive; for they ought to be referred to his command, lest we attempt any thing but what he approves. Hence, when men dare to do this or that without God’s command, it is nothing else but abomination before him. And the Greeks call superstitions εθελοθρησκείας; and this word means voluntary acts of worship, such as are undertaken by men of their own accord. We now understand the whole design of the Prophet. It follows —