The Prophet, anticipating what might be said, refers to the splendor and pomp of idols, and declares that all was frivolous and extremely puerile. Whence was it that the world shewed so much honor to idols, except that their pomp dazzled the eyes of men? The devil has also by this artifice ever deluded the unbelieving; for he has exhibited in idols something that involved men's minds in darkness.

The Prophet then assails these foolish imaginations, and says, Silver is brought from Tharsis, that is, from Cilicia; for so the Scripture designates that transmarine country, which lies opposed to Judea; and we know that Cilicia was over against Judea; for the Mediterranean Sea intervenes between Syria and Cilicia; and the sea of Tharsis is what they call that part which extended towards Cilicia and Asia Minor. The Prophet then says; that it was brought from a far country. Well, he says, the fact is so; and then it is added that gold was brought from Uphaz. Some have explained this last word wrongly, by saying that it means pure or fine gold; but it appears from this place and many others, that it is the name of a country, that is, Persia, or one not far from Persia: it was at least a country eastward of Judea. He then says, gold is brought from Uphaz; and he mentions the workmanship, the work of the artificer; that is, it is not silver and gold in its rude state; but they are so elegantly wrought, that they readily attract the eyes of men. Then he adds the hands (he speaks in the plural number) of the melter; that is, the silver and gold were melted and were made to assume a certain form; and then art was employed, which gave an increased polish to these forms which came out of the furnace. He afterwards says, The hyacinth and purple are their vestments; that is, it is not enough to have the precious metal, and that cast into an elegant and lovely form, but it must be clothed in purple and hyacinth. He says in the last place, that the work was that of the wise; that is, skillful men were chosen, who could in the most perfect manner give expression to every lineament; in short, nothing was left undone.¹

But the Prophet, though he concedes generally to the unbelieving that they added whatever could add beauty to their idols, yet declares that they were mere trumperies: they are puppets, he says; for man, who is a mortal, cannot make a god: and then, what can art and the toil and labor of man do in this respect? can he change the nature of things? can he make a god from wood and stone? and when a vestment covers the idol of gold or of silver, can it raise it above the heavens, that it may attain a new divinity? We hence see that the Prophet mentions all that was done, that he might taunt the heathens and ridicule their fatuitous trifles; for in their idols there was nothing real, nothing that could be dependd upon. He then subjoins --