7. As they were increased, so they sinned against me: therefore will I change their glory into shame.
7. Secundum multiplicari eorum, sic peccaverunt mihi: gloriam eorum in ignominiam mutabo.
Here the Prophet amplifies the wickedness and impiety of the people, by adding this circumstance, that they the more perversely wantoned against God, the more bountiful he was to them, yea, when he poured upon them riches in full exuberance. Such a complaint we have before noticed: but the Prophets, we know, did not speak only once of the same thing; when they saw that they effected nothing, that the contempt of God still prevailed, they found it necessary to repeat often what they had previously said. Here then the Prophet accuses the Israelites of having shamefully abused the indulgence of God, of having allowed themselves greater liberty in sinning, when God so kindly and liberally dealt with them.
Some confine this to the priests, and think the meaning to be, that they sinned more against God since he increased the Levitical tribe and added to their wealth: but the Prophet, I doubt not, meant to include the whole people. He, indeed, in the last verse, separated the crimes of the priests from those of the people, though in the beginning he advanced a general propositions: he now returns to that statement, which is, that all, from the highest to the lowest, acted impiously and wickedly against God. Now we know that the Israelites had increased in number as well as in wealth; for they were prosperous, as it has been stated, under the second Jeroboam; and thought themselves then extremely happy, because they were filled with every abundance. Hence God shows now that they had become worse and less excusable, for they were grown thus wanton, like a horse well-fed, when he kicks against his own master, -- a comparison which even Moses uses in his song, (Deuteronomy 32:19.) We now see what the Prophet means. Hence, when he says
He afterwards subjoins,
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