The Prophet here makes this charge against the Jews, that they were polluted and become filthy. And he addresses Jerusalem, where the sanctuary was; and it might therefore seem to have been superior to other cities; for God had not in vain chosen that as the place for his worship. But the Prophet shows how empty and fallacious was any boasting of this kind; for the city which God had consecrated for himself had polluted itself with many sins. The Prophet seems to allude to the ancient rites of the law, which, though many, had been prescribed, we know, by God, that the people might observe a holy course of life: for the ceremonies could not of themselves wash away their filth; but the people were instructed by these external things to worship God in a holy and pure manner. As then they often washed themselves with water, and as they carefully observed other rites of outward sanctity, the Prophet derides their hypocrisy, for they did not regard the real design of the ceremonies. Hence he says, that they were polluted, though in appearance they might be deemed the most pure; for they were defiled as to their whole life. The first word, [מוראה], is rendered "rebellions” by Newcome and Henderson. The Vulgate is nearly the same, “provocatrix—provoking.” The verb is [מרא], once in Hiphil in Job 39:8; and to take it to be the same with [מרה], to rebel, is gratuitous. The context in Job shows its idea to be that of raising up or swelling; and Parkhurst very properly renders the participle here, swelling, arrogant, insolent; and this notion entirely corresponds with the character given of the city in the next verse; being arrogant, it did “not hear the voice” of God. The verse may be rendered thus — Woe to the arrogant and polluted, The city, which is an oppressor! Then follows a specification as to her conduct,— She has not hearkened to the voice, She has not received instruction; In Jehovah has she not trusted, To her God has she not drawn nigh. To “obey the voice,” as given in our version and by Newcome, is not quite correct; she was too arrogant even to hear or attend to the voice. “Correction,” as in our version, and by Calvin, is rendered “instruction” by Newcome and Henderson; for [מוסר] has often this meaning. The Septuagint have παιδαιαν—discipline. But the same phrase occurs in verse 7, where the word necessarily means instruction, by way of warning, communicated by the example of others.—Ed.