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18. They have not known or understood. He concludes that it is impossible that men endued with reason should have fallen into this mistake, if they had not been altogether blind and mad; for if any spark of reason had remained in them, they would have seen how absurd and ridiculous it is to adore a part of that wood which they had burned, and which they had seen with their own eyes consumed and reduced to ashes. But when they perceive nothing, and listen to no arguments, they shew that they have actually degenerated into beasts; for the expression which Isaiah uses in reproaching them, “They have not known,” amounts to a declaration that they are bereft of reason, and have lost all understanding; and although many of them undoubtedly were very acute and sagacious, yet in this respect there was abundant evidence of their brutish folly.

For he hath smeared their eyes. The reason now assigned is not intended to lessen their guilt, but to shew how monstrous and detestable it is; for men would never be so foolish, if the vengeance of heaven did not drive them to “a reprobate mind.” (Romans 1:28.) Here some interpreters supply the word “God,” and others supply the words “false prophets,” and say that the people were blind, because the false prophets led them astray; for their would never have plunged into such disgraceful errors if they had not been deceived by the impostures of those men, their eyes being dazzled by wicked doctrines. Others do not approve of either of these significations, and it might also refer to the devil. But as a different exposition is more customary in Scripture, I rather adopt it, namely, that God hath blinded them by a righteous judgment; if it be not thought preferable to view it as referring to themselves, ¹⁸²¹⁸²     “Des idolatres mesmes.” “To the idolaters themselves.” because they voluntarily shut both their minds and their eyes; in which case there would be a change of number, which frequently occurs among Hebrew writers. I have stated, however, what I prefer; and it is exceedingly customary among Hebrew writers, when they speak of God, not to mention his name.

In what sense God is said to blind men, and to “give them up to a reprobate mind,” (Romans 1:28,) is evident from various passages of Scripture; that is, when he takes away the light of his Spirit, and gives a loose rein to the lust of men, so that no reasoning can restrain them. He likewise arms Satan with the efficiency of error, so that they who have refused to obey the truth do not guard against his snares, and are liable to be deceived by his impostures. What then can be left in us but the thickest darkness and gross ignorance, so that this tyrant, the father of lies and of darkness, ravages at his pleasure both within and without? for there will not be found in us any spark of light to dispel the clouds of error, but, impelled by a spirit of giddiness with which God strikes the reprobate, (2 Thessalonians 2:11,) we shall be driven about in a strange manner at the will of Satan.

And yet we must not throw on God the blame of this blindness, for he has always just cause, though it is not always visible to our eyes; and we ought not to make anxious inquiries respecting it, or search into his secret decree, if we do not choose to be punished for our rashness. But frequently the causes are well known, namely, the ingratitude of men and their rebellion against God, as Paul plainly shews. (Romans 1:28.) The blinding is their just punishment, and therefore men have no excuse, though they pretend ignorance; for they would never have been entangled in such gross errors, if the Lord had not blinded them on account of their sins. A very convincing argument may be drawn from the judgments of God to the sins of men; for God is just, and never punishes any one without a just cause, and does not blind a man, unless he deserves it, and voluntarily shuts his eyes. The blame therefore lies with men alone, who have of their own accord brought blindness on themselves; and the design of the Prophet undoubtedly is to shew, that men who ought to have been governed by God, being naturally endued with some judgment, have been forsaken by “the Father of lights,” (James 1:17,) so that they become the slaves of Satan.

19. It doth not return into their heart. He confirms the preceding statement, and takes away every ground of excuse, because unbelievers of their own accord cherish their ignorance. That men are naturally careful and provident in worldly matters, but altogether blind in the worship of God, proceeds from no other cause than that they are abundantly attentive to their individual interests, but are not moved by any anxiety about the heavenly kingdom. Hence the Prophet reproves them for disregarding godliness, because, after long windings, unbelievers do not reflect whether they are keeping the right way, or, on the other hand, are uselessly fatiguing themselves with wicked errors, ¹⁸³¹⁸³     “Apres des erreurs et superstitions.” “After errors and superstitions.” He shews that their slothfulness is without excuse, because they are so much devoted to their superstitions; for if they applied their mind for a short time to consider the matter, nothing would be more easy than to perceive that stupidity; and, since they do not see it, it follows that they wish to be deceived, and that they flatter themselves in their error. They cannot, therefore, bring forward any palliation or excuse for their guilt, and cannot plead ignorance; for they do not design to apply their mind to the labor of investigating truth. To “return into the heart” ¹⁸⁴¹⁸⁴     “The first phrase does not correspond exactly to the English ‘Lay to heart,’ but comprehends reflection and emotion.” — Alexander. means “to consider and reflect;” for no child is so ignorant as not to be a competent judge of such extraordinary madness. Superstitious persons therefore give themselves too unlimited indulgence, and do not err merely through ignorance; and this vice ought not to be ascribed solely to the first corruption of men, but to rebellion.

20. He feedeth on ashes. This verse also confirms the preceding statement. To “feed on ashes” is the same thing as “to be fed with ashes,” just as “to feed on wind” is the same thing as “to be fed with wind.” (Hosea 12:1.) Both expressions are used, as on the other hand, “Thou shalt feed on truth,” is put for “Thou shalt be fed with truth,” that is, “Thou shalt be satisfied.” (Psalm 37:3.) Others interpret that passage, “Thou shalt administer spiritual provision,” and others, “Thou shalt feed faithfully;” but I choose rather to adopt the former interpretation. ¹⁸⁵¹⁸⁵     The Author’s exposition of Psalm 37:3, and the Editor’s note, may be consulted with advantage. — Commentary on the Psalms, vol. 2, p. 19. — Ed. But here he means that men are haughty and puffed up, but yet that they are empty and worthless, because they are merely full of deceptions, which have nothing solid or lasting. With such pride men will rather burst than be satisfied.

A deceived heart disposes him. Next, he again includes both statements, that they are blinded by deceitful lusts, so as to see nothing, and yet that they voluntarily and willingly surrender themselves to vain delusions. The Prophet dwells largely on this, in order to shew that nothing drives men to false and wicked worship but this, that they are led to it of their own accord; and therefore there is no ground for imputing this vice to others, since they find in themselves the fountain which they earnestly nourish and defend. With strange presumption they rise up against God, are puffed up with a false opinion of their superstitions, and, in a word, are swollen and ready to burst with pride But let us feed on the solid food of truth, and not allow ourselves to be led astray by any delusions.

Not to deliver his soul. He heightens the picture by saying that they flatter themselves in a matter so important; for who would forgive negligence in that which relates to salvation? We see how eagerly every person labors for this transitory life; and when the eternal salvation of the soul is in danger, what is more intolerable than that men should indolently slumber, when they might save it by making exertion? A man is said to deliver his own soul, who by repentance rescues himself from the snares of the devil, in the same manner as some men are said to save others, when by holy warnings they bring back wanderers into the right way. (James 5:20.) How comes it then that idolaters rush headlong to their own destruction? It is because they hasten to it at full gallop, harden their hearts, and do not permit themselves to be drawn back.

Is there not a lie ¹⁸⁶¹⁸⁶     שקר (sheker) denotes in general ‘anything that deceives, a vain or deceitful thing,’ which does not correspond to a man’s opinion and expectation, but deceives and imposes upon him. Hence also (in Jeremiah 10:14; 51:17) an idol is called שקר (sheker). — Rosenmuller. in my right hand? Thus he briefly points out the method by which men may deliver themselves from destruction. It is by examining their actions and not flattering themselves; for whoever is delighted with his error, and does not inquire if his manner of life be right, will never “deliver his soul.” In like manner the Papists refuse to inquire into the reasons for their worship, and disguise that stupidity under the name of simplicity; as if God wished us to be beasts, and did not enjoin us to distinguish between the worship which he approves and that which he rejects, and to inquire diligently what is his will, so as not to approve of everything without distinction. Everything ought to be tried by the standard which he has laid down for us. If that be done, we shall easily avoid danger; but if not, let us lay the blame of our destruction on ourselves, because of our own accord we wish to perish, and do not allow ourselves to receive any warning, or to be brought back into the right path.