Here God, in the first place, offers to give a reason, if he was accused of any thing. It seems indeed unbecoming the character of God, that he should be thus ready as one guilty to clear himself: but this is said by way of concession; for the Prophet could not otherwise express, that nothing that deserved blame could be found in God. It is a personification, by which a character; not his own, is ascribed to God. It ought not therefore to appear inconsistent, that the Lord stands forth here, and is prepared to hear any accusation the people might have, that he might give an answer, My people! what have I done? By using this kind expression, my people, he renders double their wickedness; for God here descends from his own elevation, and not only addresses his people, in a paternal manner, but stands as it were on the opposite side, and is prepared, if the people had anything to say, to give answer to it, so that they might mutually discuss the question, as it is usually done by friends. Now the more kindly and indulgently the Lord deals with his people, the more enhanced, as I have said, is their sin.

He says first, What have I done to thee? that is, what hast thou to accuse me with? He adds In what have I caused trouble ¹ to thee? or, In what have I been troublesome to thee? Testify, he says, against me. This testifying was to be made to the mountains and hills; as though he said, "I am ready to plead my cause before heaven and earth; in a word, before all my creatures." Some render the passage, "Answer me:" and hne, one, is also to answer; but the context requires the former meaning; for God conceded so much liberty to the Jews, that they might bring forward against him any fault they had to allege. Testify, he says, against me; that is, there are witnesses present; make public now thy case by stating particulars, I am ready for the defense. We hence see the truth of what I have before stated, -- that a character, not his own is ascribed to God: but this is done by way of concession. He afterwards adds --