He afterwards mentions the reason why the Lord would inflict such punishments on his people; it was, because they had prostituted themselves to wicked superstitions; They swear, he says, by the sin of Samaria; they say, Live does thy God, Dan; Live does the way of Beersheba Some understand “sin” here metaphorically, (as it is taken also in many other places,) as meaning sin-offerings, which are called by the Hebrews אשמות, ashimut, and by the Latins piacula — expiations: but this exposition is too refined. The Prophet then speaks only of the idols of Israelites: and they are called wickedness or sin, because superstitious men, we know, delight in their own devices. He therefore calls an idol sin by way of reproach, though they gave it the honorable name of a god. They swear, he says, in or by the sin of Samaria He calls it the sin of Samaria, for thence arose all their corruptions, it being the royal residence and the chief city of the whole country. Since then superstition proceeded from thence, the Prophet does not without reason say that all the idolatry, throughout the whole land, was the sin of Samaria; for he regarded the source where impiety originated.
And he afterwards explains himself by saying, Live does thy God, Dan; and, Live does the way of Beersheba: for we know that temples were raised both in Dan and in Beersheba. He then subjoins two forms of an oath, but for this end, — to show the character of the sin of Samaria, which he mentions. They swear then by the gods of Samaria, who were really detestable; for there is no greater atrocity in the sight of God than idolatry: but he afterwards adds, that they were gods who were worshipped at Dan and at Beersheba. What some say of the word דרך, darek, that it means pilgrimage or the way that leads there, is frivolous and puerile; for the Prophet, no doubt, used a common expression. He therefore calls custom “the way of Beersheba”, such as then was by common consent receded and approved. They then who swear by these fictitious forms of worship shall be parched, or pine away, with thirst
He then adds, They shall fall, and rise again no more; that is, their stroke shall be incurable, for God has hitherto employed moderate punishments, which could not heal them, as they had been obdurate in their evils. The Prophet then declares now that there would be no more any prospect of a remedy for them, and that the wound which God would inflict would be fatal, without any hope of being healed. This is the meaning. Let us now proceed —