The meaning seems to be suspended in the first verse, when he says, Whether to steal, to kill, and to commit adultery, etc.; but there is nothing ambiguous in the passage. For though there is something abrupt in the words, we yet infer this to be the meaning, “Will you steal, “etc.? Verbs in the infinitive mood, we know, are often to be considered as verbs in the future tense: “Will you steal, murder, commit adultery, burn incense to Baal, “etc.? The Prophet shews how foolishly the Jews sought to make an agreement with God, so that they might with impunity provoke him by their many vices. When they entered the Temple, they thought him to be under a necessity to receive them, as though that was a proper reconciliation. But the Prophet exposes this folly. For what can be more absurd than that God should allow men to commit murders, thefts, and adulteries, with impunity? Hypocrites do not in words express this; but when they make external ceremonies a sort of expiation, and seek by such means to bury their sins, do they not make God their associate? Do they not make him a partaker, as it were, with them, when they would have him to cover their adulteries? When they take sacrifices from their plunders, to expiate their crimes, do they not make him a participator in their robberies? The Prophet, therefore, plainly condemns hypocrites in this place, because they acted most contumeliously towards God, in implicating him in their own vices, as though he was the associate of thieves, murderers, and adulterers.
Will you steal, he says, and then, will you kill, commit adultery, and swear falsely? These four sins are against the Second Table, in which God forbids us to steal, to kill, to commit adultery, and to deceive our neighbors by false swearing. These four vices are mentioned, in order that the Prophet might shew that all the duties of love were wholly disregarded by the Jews. He then adds things which belong to the First Table, even the offering of incense to Baal, and the walking after alien gods, which yet were unknown to them. By these two clauses he proves their impiety. He mentions one kind of idolatry, — that they offered incense to Baal. The Prophets often refer in the plural number to Baalim, regarded by the Jews as advocates, by whose intercession, as they thought, they gained favor with God; as the case is at this day under the Papacy, whose Baalim are angels and dead men: for they regard them not as gods, but think that by employing these as advocates they conciliate God, and obtain his favor. Such was the superstition which prevailed among the Jews. But the Prophet here includes all idols under the word Baal. There is afterwards a general complaint, — that God was neglected, and that they had perfidiously departed from him, for they walked after alien gods; and he exaggerates the crime by saying that they were unknown
The Prophet, no doubt, intimates here a contrast with the sure knowledge, which is the basis of true religion: for God had given evident proofs of his glorious power by many miracles, when the Israelites were redeemed; and he had afterwards confirmed the same by many blessings; and the law had been proclaimed, accompanied with many signs and wonders. (Exodus 20:18; Deuteronomy 5:22.) Hence the Jews could not have pleaded involuntary error, for after so many proofs there could have been no excuse on the ground of ignorance. Now, as to alien gods, how came they to know that they were gods? There was no proof, they had no reason to believe them to be so. We hence see how grievously wicked were the Jews; for they had departed from the worship of the true God, who had made himself known to them by many miracles, and who had confirmed the authority of his law, so that it could not be questioned, and they had gone after unknown gods!