It is an ironical question, when the Prophet says,.Is there iniquity in Gilead? and he laughs to scorn their madness who delighted themselves in vices so gross, when their worship was wholly spurious and degenerated. When they knew that they were perfidious towards God, and followed a worship alienated from his law, they yet were so perverse, that they proudly refused all admonitions. Since then they were blinded in their vices, the Prophet asks them ironically, Is there iniquity in Gilead? They are as yet doubtful, forsooth, whether they are guilty before God, whether they bear any blame. Surely, he says, they are vanity; that is, "How much soever they may seek specious pretences for themselves, and deny that they are conscious of doing wrong, and also introduce many reasons for doubt, that they may not be forced to own their sin, they yet, he says, are guilty of falsehood; all their glosses contain nothing solid, but they are mere disguises, which avail nothing before God." We now then apprehend the meaning of the Prophet. But there is no doubt but that he also condemns here their perverted worship, by which the Israelites at the same time thought that they rendered the best service to God. But obedience, we know, is better than all sacrifices. The Prophet then inveighs here against all fictitious modes of worship, devised without God against the authority of God's law. But at the same time, as we have just hinted, he indirectly exposes their thoughtlessness for imagining themselves excusable, provided they set up their own good intention, as it is commonly done, and say, that they built altars with no other design than to make known everywhere the name of God, to preserve among themselves some tokens of religion. Since, then, they thus raised up a cloud of smoke to cover their impiety, the Prophet says, "They indeed still inquire, as of a doubtful thing, whether there is iniquity in Gilead; let them inquire and dispute; surely," he says, "they are vain;" literally, surely they have been falsehood: but he means that they foolishly brought forward those frivolous excuses, by which they tried to escape the crime and its punishment. How was it that they were vain? Because God values his own law more than all the glosses of men, and he will have all men to obey, without dispute, his own word: but when they thus licentiously depart from his commandments, it is what he cannot endure. They are then false and deceive themselves, who think that their own inventions are of any value before God. He then lays down their crimes In Gilgal, he says, have they sacrificed oxen Jerome translates, "They sacrifice to oxen," and thinks that the Israelites are reprehended here for sacrificing to the calves: but this seems too remote from the words of the Prophet. The Prophet then mentions their sin -- that they sacrificed oxen and multiplied altars. And yet it seemed to be a diligence worthy of praise, that they increased many altars, that they worshipped God everywhere, that they spared neither expense nor labour, that they were not content with few sacrifices, but added a great number; -- all this seemed to deserve no common praise: but the Lord, as it has been already said, valued not these corrupt practices; for he would have himself to be alone worshipped by his people, and would have their piety to be attested by this single evidence -- their obedience to his word. When we then turn aside from God's word, nay, when we with loose reins abandon ourselves to new inventions, though we may plausibly profess that our object is to worship God, yet all this is a vain and fallacious pretence, as the Prophet here declares. Jerome is mistaken in thinking that Gilgal was a town in the tribe of Judah; and the supposition cannot suit this place: for Judah, we know, was then free from those gross pollutions; Judah was not as yet polluted with the defilements which the Prophet here condemns in the kingdom of Israel. It is then certain, that Gilgal was a town of Israel; and we know that a celebrated temple and altar were there: hence he especially points out this place. But he afterwards adds, Their altars are as heaps on the furrows of the field There was then we know, only one legitimate altar; and God would not have sacrifices offered to him, except in one place. Hence the more active the Israelites were in multiplying altars, the more they provoked the vengeance of God: how much soever it was their purpose to worship God, yet God spurned that foolish affectedness. We then see why the Prophet here compares the altars then erected in the kingdom of Israel to heaps of stones; as though he said "As one gathers stones into a heap, when the land is stony, that he may drive his plough more easily, so every one forms an altar for himself, as though he were raising up a hillock in his own field: thus it comes, that they perversely corrupt the pure and lawful worship which I have appointed." We now then understand the meaning of the Prophet to be, that superstitious men gain nothing, when they boldly and openly boast that they worship God; for whatever disguise they may invent for themselves and others, the Lord yet abominates every thing that is contrary to his word: and our mode Of worshipping God is alone true and lawful, when we only follow what he prescribes, and allow to ourselves nothing but what is according to his command and appointment. This is the meaning. Let us proceed --

Is there iniquity in Gilead? - The prophet asks the question, in order to answer it the more peremptorily. He raises the doubt, in order to crush it the more impressively. Is there "iniquity" in "Gilead?" Alas, there was nothing else. "Surely they are vanity," or, strictly, "they have become merely vanity." As he said before, "they become abominations like their love." "For such as men make their idols, or conceive their God to be, such they become themselves. As then he who worships God with a pure heart, is made like unto God, so they who worship stocks and stones, or who make passions and lusts their idols, lose the mind of men and become 'like the beasts which perish.'" "In Gilgal they have sacrificed oxen. Gilead" represents all the country on its side, the East of Jordan; "Gilgal," all on its side, the West of Jordan. In both, God had signally shown forth His mercies; in both, they dishonored God, sacrificing to idols, and offering His creatures, as a gift to devils.
Yea, their altars are as heaps in the furrows of the field - Their altars are like the heaps of stones, from which men clear the plowed land, in order to fit it for cultivation, as numerous as profuse, as worthless, as desolate. "Their" altars they were, not God's. They did, (as sinners do,) in the service of devils, what, had they done it to God, would have been accepted, rewarded, service. Full often they sacrificed oxen; they threw great state into their religion; they omitted nothing which should shed around it an empty show of worship. They multiplied their altars, their sins, their ruins; many altars over against His one altar; : "rude heaps of stones, in His sight; and such they should become, no one stone being left in order upon another." In contrast with their sins and ingratitude, the prophet exhibits two pictures, the one, of the virtues of the patriarch whose name they bore, from whom was the beginning of their race; the other, of God's love to them, in that beginning of their national existence, when God brought those who had been a body of slaves in Egypt, to be His own people.

Iniquity in Gilead - Gilgal and Gilead are equally iniquitous, and equally idolatrous. Gilead, which was beyond Jordan, had already been brought under subjection by Tiglath-Pileser. Gilgal, which was on this side Jordan, shall share the same fate; because it is now as idolatrous as the other.
Their altars are as heaps - They occur everywhere. The whole land is given to idolatry.

[Is there] (k) iniquity [in] Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars [are] as heaps in the furrows of the fields.
(k) The people thought that no man dare have spoken against Gilead, that holy place, and yet the Prophet says that all their religion was but vanity.

Is there iniquity in Gilead?.... Idolatry there? strange that there should be, seeing it was a city of the priests; a city of refuge; or there is none there, say the priests, who pretended they did not worship idols, but the true Jehovah in them: or, "is there not iniquity", or idolatry, "in Gilead" (e)? verily there is, let them pretend to what they will: or, "is there only iniquity in it" (f)? that the men of it should be carried captive, as they were by TiglathPileser, before the rest of the tribes; see 2-Kings 15:29; no, there is iniquity and idolatry committed in other places, as well as there, who must expect to share the same fate in time: or, "is Gilead Aven?" (g) that is, Bethaven, the same with Bethel; it is as that, as guilty of idolatry as Bethel, where one of the calves was set up:
surely they are vanity: the inhabitants of Gilead, as well as of Bethel, worshipping idols, which are most vain things, vanity itself, and deceive those that serve them, and trust in them:
they sacrifice bullocks in Gilgal: to idols, as the Targum adds; and so Jarchi and Kimchi; according to Aben Ezra, they sacrificed them to Baal; this shows that Gilead was not the only place for idolatry, which was on the other side Jordan, but Gilgal, which was on this side Jordan, was also polluted with it. The Vulgate Latin version is,
"in Gilgal they were sacrificing to bullocks;''
to the calves there, the same as were at Daniel and Bethel; so, in the Septuagint version of 1-Kings 12:29; it was formerly read: and so Cyril (h) quotes it, "he (Jeroboam) set the one (calf) in Gilgal, and the other in Daniel"; hence the fable that Epiphanius (i) makes mention of, that, when Elisha was born, the golden ox or heifer at Gilgal bellowed very loudly, and so loud as to be heard at Jerusalem. The Targum makes mention of an idol temple here; and as it was near to Bethel, as appears from 1-Samuel 10:3; and from Josephus (k); and so Jerom says (l), hard by Bethel; some suspect another Gilgal; hence it might be put for it; however, it was a place of like idolatrous worship; it is mentioned as such along with Bethaven or Bethel, in Hosea 4:15; see also Hosea 9:15;
yea, their altars are as heaps in, the furrows of the fields; not only in the city of Gilgal, and in the temple there, as the Targum; but even without the city, in the fields they set up altars, which looked like heaps of stones; or they had a multitude of altars that stood as thick as they. So the Targum,
"they have multiplied their altars, like heaps upon the borders of the fields;''
and the Jewish commentators in general understand this as expressive of the number of their altars, and of the increase of idolatrous worship; but some interpret it of the destruction of their altars, which should become heaps of stones and rubbish, like such as are in fields. These words respect Ephraim or the ten tribes, in which these places were, whose idolatry is again taken notice of, after gracious promises were made to Judah. Some begin here a new sermon or discourse delivered to Israel.
(e) "an non in Galaad iniquitas?" Vatablus. (f) "En in Gileade tantum iniquitas?" Piscator. (g) "Numbers Gilead Aven?" Schmidt. (h) Apud Reland. Palestina Illustrata, tom. 2. l. 3. p. 783. (i) De Vita & Interitu Prophet. c. 6. & Paschal. Chronic. p. 161. apud Reland. ib. (k) Antiqu. l. 6. c. 4. sect. 9. (l) De locis Hebr. fol. 91. M.

Is there iniquity in Gilead?--He asks the question, not as if the answer was doubtful, but to strengthen the affirmation: "Surely they are vanity"; or as MAURER translates, "They are nothing but iniquity." Iniquity, especially idolatry, in Scripture is often termed "vanity." Proverbs 13:11 : "Wealth gotten by vanity," that is, iniquity. Isaiah 41:29 : "They are all vanity . . . images." "Gilead" refers to Mizpah-gilead, a city representing the region beyond Jordan (Hosea 6:8; Judges 11:29); as "Gilgal," the region on this side of Jordan (Hosea 4:15). In all quarters alike they are utterly vile.
their altars are as heaps in the furrows--that is, as numerous as such heaps: namely, the heaps of stones cleared out of a stony field. An appropriate image, as at a distance they look like altars (compare Hosea 10:1, Hosea 10:4; Hosea 8:11). As the third member in the parallelism answers to the first, "Gilgal" to "Gilead," so the fourth to the second, "altars" to "vanity." The word "heaps" alludes to the name "Gilgal," meaning "a heap of stones." The very scene of the general circumcision of the people, and of the solemn passover kept after crossing Jordan, is now the stronghold of Israel's idolatry.

In Gilead - Tiglah Pileser had formerly took Gilead among other towns, leading the inhabitants captive. By this the prophet minds the Ephraimites what they must expect, and doth it in this pungent question, Is there iniquity in Gilead? Is it there only? Be it, Gilead was all iniquity; Gilgal is no better. They - They that come up to Gilgal to sacrifice, are idolaters. In the furrows - They are for number like heaps of stones, gathered out of plowed land and laid in furrows.