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I spoke not then to your fathers, nor commanded them in the day I brought them forth from the land of Egypt, etc. The Prophet calls the attention of the Jews to the first condition of the Church; for though God had made his covenant with Abraham, Isaac, and Jacob, yet he then only formed or framed for himself a Church when the Law was promulgated. Hence God at that time showed what pleased him, and prescribed certain things, which were in future to be inviolably observed: and as the Jews violated the rule given them, the Prophet concludes that God was corruptly and absurdly worshipped by them. This is the reason why he expressly speaks here of the deliverance granted to the fathers. There follows afterwards a clearer explanation, which removes all ambiguity: for God subordinates sacrifices to obedience. Yet sacrifices are a part of obedience: very true; but as the people were to be subject to the whole law, it hence follows, that the worship of God was mutilated by them, when there was no care for true piety. We now then, no doubt, understand the meaning of the Prophet, and see at the same time the reason why God so expressly rejected sacrifices: for what God has connected, it is not in the power of man to separate. (Mat_19:6; Mar_10:9.) This rending of things is impious. As the Jews had separated sacrifices from their right and legitimate end, whatever they did was a sacrilege and a profanation.
That we may now more fully comprehend this doctrine, we must remember this principle — that the basis of true religion is obedience. For unless God shines on us with his word, there is no religion, but only hypocrisy and superstition; as the case is with heathens, who, though they busy themselves much and with great diligence, yet loose all their labor, and uselessly weary themselves, for God has not shewn to them the right way. In short, true religion may always be distinguished from superstition by this mark — If the truth of God guides us, then our religion is true; but if any one follows his own reason, or is led by the opinion and consent of men, he forms for himself superstition; and nothing that he does will please God. This is one thing.
Now, in the second place, let us see what God chiefly requires from those who are his servants. Being fully convinced of this truth — that God cannot be truly served, except we obey his voice, we must consider, as I have said, what God commands us to do. Now, as he is a Spirit, so he demands sincerity of heart. (Joh_4:24.) We also know that God so comes to us, that he would have us to trust wholly in his gratuitous goodness, that he would have us to depend altogether on his paternal kindness, that he would have us to call on him, and to offer him the sacrifice of praise. Since, then, God has expressly required these things in his word, it is certain, that all other modes of worship are rejected by him as vitious; that is, when there is no faith, when there is no prayer and praise: for these hold the first place in true and legitimate worship.
This one passage is sufficient to put an end to all the contentions which are now in the world. For if the Papists admitted that obedience is of more account with God than all sacrifices, (1Sa_15:22,) we might easily agree. They might afterwards debate every article of faith; but there would be in the main an agreement between us, were they to submit simply and unreservedly to the word of God. But we see how pertinaciously they insist on this point — that we are not to stand on God’ word, nor acquiesce in it, because there is in it nothing certain. Hence they regard the doctrine of the Fathers, and what they call the perpetual consent of the Catholic Church, as of more value than the Law and the Prophets and the Gospel. They dare not indeed to contend on this ground; and so far they act wisely: for if the disputes between us are capable of being removed, as I have said, by God’ word, we could easily overcome them. But while they, fostering their own blindness, strive to extinguish the light, and willfully envelop themselves in darkness, let us follow what God’ Spirit shews to us here, — that the main part of true and right worship and service is to hear God speaking, and to regard obedience of more account than all offerings and sacrifices, according to the passage we have quoted from 1Sa_15:22.
He afterwards adds, I will be to you a God, and ye shall be to me a people; and ye shall walk in all the way which I shall shew to you, that it may be well with you. The Prophet confirms what I have already said, that if we would obey God, we must consider what he commands. Now God omits no part of true worship: we shall then never go astray from true religion, if only we render ourselves teachable. Whence then is it, that men diligently labor and profit nothing, except that they are deaf to God’ voice? for as it has been already often said, God has not only spoken generally, and in various ways, of obedience, but has clearly and distinctly taught what he approves. Our obedience then will please him, if only we learn what he would have us to do.
And at the same time he adds, that this condition was mentioned to the Jews, that it would be well with them, if they only obeyed God. Hence their perverseness is more fully detected; for they willfully sought to be miserable, and procured for themselves their own destruction: for a happy life was offered to them, provided only they submitted to God. Since they refused this, who does not see that they willfully gave themselves up to misery, as though they wished to provoke God’ anger, and did so designedly? for it immediately follows —