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He then who worships not God, shall have at home an adulterous wife, and filthy strumpets as his daughters, boldly playing the wanton, and he shall have also adulterous daughters-in-law: not that the Prophet speaks only of what would take place; but he shows that such would be the vengeance that God would take: ‘Your daughters therefore shall play the wanton, and your daughters-in-law shall be adulteresses;’ and I will not punish your daughters and your daughters-in-law; that is, “I will not correct them for their scandalous conduct; for I wish them to be exposed to infamy.” For this truth must ever stand firm,

‘Him who honors me, I will honor: and him who despises my name, I will make contemptible and ignominious,’
(1 Samuel 2:30.)

God then declares that he will not visit these crimes, because he designed in this way to punish the ungodly, by whom his own worship had been corrupted.

He says, Because they with strumpets separate themselves. Some explain this verb פדר, pered, as meaning, “They divide husbands from their wives:” but the Prophet, no doubt, means, that they separated themselves from God, in the same manner as a wife does, when she leaves her husband and gives herself up to an adulterer. The Prophet then uses the word allegorically, or at least metaphorically: and a reason is given, which they do not understand who take this passage as referring literally to adulteries; and their mistake is sufficiently proved to be so by the next clause, ‘and with strumpets they sacrifice.’ The separation then of which he speaks is this, that they sacrificed with strumpets; which they could not do without violating their faith pledged to God. We now apprehend the Prophet’s real meaning: ‘I will not punish,’ he says, ‘wantonness and adulteries in your families.’ Why? “Because I would have you to be made infamous, for ye have first played the wanton.”

But there is a change of person; and this ought to be observed: for he ought to have carried on his discourse throughout in the second person, and to have said, “Because ye have separated with strumpets, and accompany harlots;” this is the way in which he ought to have spoken: but through excess, as it were, of indignation, he makes a change in his address, ‘They,’ he says, ‘have played the wanton,’ as though he deemed them unworthy of being spoken to. They have then played the wanton with strumpets. By “strumpets”, he doubtless understands the corruptions by which God’s worship had been perverted, even through wantonness: “they sacrifice”, he says, “with strumpets”, that is, they forsake the true God, and resort to whatever pollutions they please; and this is to play the wanton, as when a husband, leaving his wife, or when a wife, leaving her husband, abandon themselves to filthy lust. But it is nothing strange or unwonted for sins to be punished by other sins. What Paul teaches ought especially to be borne in mind, that God, as the avenger of his own glory, gives men up to a reprobate mind, and suffers them to be covered with many most disgraceful things; for he cannot bear with them, when they turn his glory to shame and his truth to a lie.

He afterwards adds, And the people, not understanding, shall stumble. They who take the verb לבט, labeth, as meaning, “to be perverted,” understand it here in the sense of being “perplexed:” nor is this sense inappropriate. The people then shall not understand and be perplexed; that is, They shall not know the right way. But the word means also “to stumble,” and still oftener “to fall;” and since this is the more received sense, I am disposed to embrace it: The people then, not understanding, shall stumble

The Prophet here teaches, that the pretence of ignorance is of no weight before God, though hypocrites are wont to flee to this at last. When they find themselves without any excuse they run to this asylum, — “But I thought that I was doing right; I am deceived: but be it so, it is a pardonable mistake.” The Prophet here declares these excuses to be vain and fallacious; for the people, who understand not, shall stumble and that deservedly: for how came this ignorance to be in the people of Israel, but that they, as it has been before said, willfully closed their eyes against the light? When, therefore, men thus willfully determine to be blind, it is no wonder that the Lord delivers them up to final destruction. But if they now flatter themselves by pretending, as I have already said, a mistake, the Lord will shake off this false confidence, and does now shake it off by his word. What then ought we to do? To learn knowledge from his word; for this is our wisdom and our understanding, as Moses says, in the fourth chapter of Deuteronomy. ¹⁹¹⁹     Deuteronomy 4:6. — fj.