An awful portraiture of the mystery of iniquity. It is applicable also to corrupt churches, especially to the spiritual harlot described by St. John in the Apocalypse. She professes zeal for God’s house and service, while she is offending Him by heretical doctrine, and insulting Him by the fascinations of idolatrous worship, with which she beguiles unwary souls to commit spiritual fornication with her. (See Rev. xvii. 1–5; xviii. 9.) As Bede says, following in the steps of Basil and others: All the description which is here given is true, in a literal sense, of the meretricious allurements of an adulteress; but it is to be interpreted also spiritually. False doctrine tricks herself out with the embellishments of worldly rhetoric and spurious philosophy, and is ever lurking at the corners of the streets, to allure and deceive the simple, and to caress them with her embraces; and she makes religious professions. She has her couch adorned with heathen embroidery, and yet sprinkles with the odours of spiritual virtues; but Christ says of her in the Apocalypse, “I will cast her into a bed, and them that commit adultery with her into the great tribulation, except they repent of their deeds” (Rev. ii. 22).—Wordsworth.
The immoral devotionist. 1. The absurd conduct of those who indulge in immorality, and think to compound with God for so doing, by paying Him outward forms of worship. 2. All external observances vain and useless unless they are accompanied with purity of heart, and real goodness of life. True religion is an end, and all external observances are only means leading to that end. (See Micah. vi. 5.) Agreeably to this St. Paul assures us that the end of the Christian revelation is to teach men to “live soberly, righteously, and godly in this present world” (Titus ii. 12). And Christ assures us that no ceremonious method of atonement without practical goodness will entitle us to the rewards of Christianity (Matt. vii. 21). All duties enjoined by God can be enjoined by Him only for the good they do us. “Can a man be profitable unto God, as he that is wise is profitable to himself?” (Job xxii. 2). And in which way can we possibly conceive how an immoral man can reap any benefit from the mere forms and ceremonies of religion? Is there any reason to think that God will accept this religious flattery instead of purity of life? No, rather it is an aggravation of his crimes. (See Isa. i. 11.)—N. Ball.
Verse 15. O how diligent is wickedness, thinking that thing never done soon enough which is too soon done at any time! O how diligent a helper is Satan of wickedness, administering all opportunities for it! And, therefore, as the harlot seeketh diligently, so she findeth readily. Which is the shame of religion in many that profess it, and who are so slow in the performance of religious duties, as if they were both servants and masters, and had the commandments of God at their own command, to do them at their pleasure; which is a great reason that they are so ill observed. But if they would use their own diligence, they should find God much more diligent to give a blessing to it.—Jermin.
Verse 16. Her coverings of tapestry could not cover her naughtiness, her carved work could not embellish her own deformed work, her white Egyptian linen could not make white her black Egyptian soul.—Jermin.
Verse 17. This might have minded the young man that he was going to his grave, for the bodies of the dead were so perfumed. Such a meditation would much have rebated his edge—cooled his courage.—Trapp.
Verse 18. But what if death draw the curtains, and look in the while? If death do not, yet guilt will.—Trapp.
Verse 19. Instead of saying, “My husband,” she contemptuously calls him “the goodman,” as though he were unconnected with her.—Fausset.
Man may not be at home, but God is always at home, whose house is the world: man may be gone a far journey, but God’s journey is at once to be everywhere; His farthest off, to be present always. . . . She talketh that the goodman was not at home, but the good woman was not at home either; she saith that her husband was gone a far journey, but she herself was gone much farther from her duty. If she had been at home, to have heard her conscience the home reprover of wickedness, the goodman, though not at home, had not been so much wronged; if she had not gone far from her covenant, her husband, though gone far, had still been near and present in her heart.—Jermin.
Our hearts must be guarded against the admission of sin by stronger motives than the fear of detection and disgrace, for artful solicitors to evil will easily baffle such restraints as these. Joseph might have expected his master’s favour by complying with the wishes of his mistress, but the motive that induced him to decline her company was irresistible,—“How can I do this great wickedness, and sin against God?”—Lawson.
Verse 22. He goeth to the slaughter when he thinketh he goeth to the pasture; or as those oxen brought forth by Jupiter’s priests, with garlands unto the gates, but it was for a slain sacrifice (Acts xiv. 13).—Trapp.