And come not ye unto Gilgal, neither go ye up to Beth-avert, nor swear, The Lord liveth. From a solemn warning in general terms, he proceeds to a specific prohibition. The prohibition forbids pilgrimages to places of idol-worship, such as Gilgal and Bethaven; it also forbids a profession of Jehovah-worship to be made by persons inclined to idolatrous practices.
Gilgal, now the village of Jiljilia, which had been a school of the prophets in the days of Elijah and Elisha, had, as we may rightly infer from passages in Hoses and Amos, become a seat of idolatrous worship.
The Hebrew interpreters confound the Gilgal here referred to with the still more renowned Gilgal between Jericho and the Jordan, where Joshua circumcised the people a second time, and celebrated the Passover, and where, manna failing, the people ate of the old corn of the land.
"And why," asks Kimchi, "to Gilgal? Because at Gilgal the sanctuary was at the first when they entered the land; therefore when they went to worship idols they built high places there for the idols. But with respect to the tribe of Judah, what need has it to go to Gilgal and to leave the house of the sanctuary which is in their own cities?"
And Beth-el, now Beitin, had become Beth-avon—the house of God a house of idols, after Jeroboam had set up the calf there. Judah was to eschew those places so perilous to purity of worship; also a practice hypocritical in its nature and highly dangerous in its tendency, namely, confessing Jehovah with the lips, and by a solemn act of attestation indicative of adherence to his worship, but belying that confession by complicity in idolatrous practices, like the peoples who "worshipped Jehovah, but served their own gods."
Kimchi observes as follows: "For ye engage in strange worship, and yet swear by the Name of Jehovah; this is the way of incensing and despising him."