A commentary on the prophecy of Hosea by Edward Pococke.

10 ¶ Yet the number of the children of Israel shall be as the sand of the sea, which cannot be mesured nor numbred: and it shall come to pass, that in the place where it was said unto them, Ye are not my People, there it shall be said unto them, Ye are the sons of the living God.

11 Then shall the children of Judah and the children of Israel be gathered to∣gether, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.

Yet the number of the Children of Israel shall be as the sand of the Sea, &c. and it shall come to pass, &c.] Yet, That the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ve, w^ch is usually a copulative, and signifies, and, hath that use also as an adversative to make an exception from what hath been before said, and to signify, yet, or, but notwithstanding, is by l 1.1 learned men observed, and proved by examples, as Psal. 44.17. where it is in our Translation rendred, yet, as here, and Jer. 30.7. where ours render it, But. That it is here well rendred so, viz. yet, the sense makes ma∣nifest, and requires it so to be; otherwise these words promising mercy would seem to thwart and contradict the preceeding, which altoge∣ther seem to deny it, but now gives us only to look after differing circumstances of time and manner, which being observed, both may be found true, and to consist together; which therefore we are to look after in the farther examining the words, viz. when, and how, what is here promised was to be made good so as that the truth both of Gods Judgements before denounced, and his gracious Promise here made, may appear in the due comple∣tion of both. In which search into the words we cannot look to have the Jews for faithful Guides; their Tenents will not permit them to give or receive the true meaning of the words, yet by seeing what they in their ex∣positions of them say, may we have some as∣sistance for finding out of the truth, and there∣fore will it not be amiss to take some notice of them.

Some of their ancienter Doctors in their m 1.2 Talmud, look on them as if they were a sup∣plication of the Prophet to God thus to mul∣tiply Israel, and shew his mercy to them. But this depends on a supposition of a discourse

between God and the Prophet, in which God having checked him for his hardheartedness to Israel, whom he would have had him to cast off for their sins, whereas he himself could not find in his heart to cast of a lewd wife by which he had had children, he sensible of his error, changeth his mind, and falls to begging mercy for them. But this being a fiction of their own, and having no ground for it in the words, will nothing conduce to help us to the true meaning of them. Others of them in n 1.3 an∣other of their ancientest Books, have a de∣scant on these words, by which they would reconcile the judgement before denounced, and the Promise here made; and illustrate the matter by a comparison of God to a certain King, who having taken displeasure against his wife, sent for a Notary to write a bill of divorce for her, but before the Notary came was reconciled to her; and thinking the No∣tary might go away doubtful in mind, i. e. wondring why he was sent for, said unto him, Come and write that I double her dowry to her. So here God having said, Ye are not my People, presently subjoyns, yet the number of the children of Israel shall be as the sand of the Sea. But this descant, however making a handsom sound, if closely applied to the letter of the Text, will not well agree with it, making God like a man, that overruled by his passion should again repent of it, and withal seems to require that the first sentence should not be at all executed, but presently revoked and reversed by the latter, whereas no word of God can fall without its due execution, and both his judgement and mercy must take due place without ones crossing the other. Leaving there∣fore these and the like wide fancies of them who take occasion of playing on the words and alluding to them for some other purpose w^ch they have in hand, we may expect that those who expresly comment on the Text, should come closer to the words. Among these R. Salomo Jarchi thus expounds them agreeably, as he thinks, to the context and letter, For ye are not my People, and I will not be to you, I will shew my self as if I were not to you (or yours) and ye shall go captives among the Nations, and there also shall ye multiply and sprout or increase, and there shall you bring back your heart (or consider) to return unto me, as it is said by Moses, And thou shalt call to thy mind among all the Nations, whi∣ther the Lord thy God hath driven thee. Then the Lord thy God will turn thy captivity, &c. Deuter. 30. 1, 2, 3. So here, Then the children of Judah and the children of Israel shall be ga∣thered together under one head, i. e. o 1.4 David their King; for great shall be the day of Jezreel, i. e. of the gathering together of their disper∣sion. Aben Ezra, who was something after him, goes a much different way, taking the meaning to be, that in the place where they should be captives they should there beget many sons, but such as should not fear the Lord; and what is said, in the place, to be in signification all one with * 1.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for∣asmuch as, or, because, or, instead of, and the sense to be that they should call themselves the sons of the living God, whereas they were in truth Lo-ammi, not my People, because of their evil deeds, and the meaning of the words, shall be gathered together, to be, because Sena∣cherib took many of the Jews as well as Israel, p 1.6 as it is written that he took all the fenced Cities of Judah: in the words therefore, and appoint themselves one head, by that one head he understands Senacherib. And then the words, they shall come (or go) up out of the Land, for great shall be the day of Jezreel, he interprets of the day wherein the iniquity of Israel was visited, or that, the day of their calamity shall be great, as the day of Jezreel. And all he saith is spoken for reproach, (or ill) not for praise, (or good) to them. Of both these Expositions we have the censure of a Doctor of their own (Abarbinel) that they seemed strange to him, according to the letter of the Scripture: and so they well may seem to any that shall apply them to the words. For the se∣cond of the two named Expositions, R. Tanch. also looks on it as disagreeable to the place, inasmuch as it makes that a continuation of threats, whereas it is an interserted promise of good. R. D. Kimchi likewise shews his dislike of it, for that it interprets what is said, con∣cerning their going into captivity. What sense (saith he) would it be then to say, they shall appoint themselves one head? Again if he had spoken of that, it should rather have been said, they shall go down or go forth, then, they shall come up; the Land of Israel being an higher Land then those other Countries. His own Expo∣sition is to this purpose, taking the words in order, That though now they were called Lo-ammi, there should come again a time when the number of the children of Israel should be as the sand which cannot be measured or num∣bered, i. e. not measured, much less number'd (which expression by way of hyperbole is to declare a very great multitude.) And it shall be that in the place where it was said unto them (at this time) ye are not my People, i. e. instead of what was said unto them in this time, ye are not my People, because of their ill doings, it shall be said unto them (in that time) The sons of the living God, because they shall return unto God, and he shall restore their captivity, and have mercy on them; the living God, he saith, because in this time they beget children

to other Gods, which are not living Gods, or if any of them have life, as the Planets (accord∣ing to their opinion) they are not such as live but by vertue of a cause that gives life to them; but God is living without any cause or origi∣nal of life to him. But Jonathan (the Chaldee Paraphrast) interprets the words, in the place, according to the sound of the letter, viz. In the place where they are captives among the People, they have transgressed the Law, and it hath been said unto them, ye are not my People, they shall repent, and they shall multiply, and it shall be said unto them, The People of the living God. And (or, then) shall the children of Judah, and the children of Israel be gathered together; This shall be in the gathering together of the captivity in the daies of Messiah, for at the time of the second Temple there came up or returned none but only Judah and Benjamin, who were in captivity in Babylon, and the sons of Judah, and the sons of Israel were not together. And they shall appoint themselves one head, that is the King Messiah, and so Jonathan interprets it, one head of the house of David shall ascend (or come up) out of the Land, i. e. out of the Land of their captivity into their own Land. The particle which signifies, and, some interpret, by after that, as it is sometimes used, as he proves by examples; that it may sound, after that they are come up, because Messiah shall not be an head to them, till they be in Jerusalem. And (he saith) there be who expound this one head of Eliah the Prophet, who shall bring them up out of captivity; for great is the day of Jezreel, i. e. the day or the time wherein their bow was broken in the valley of Jezreel: great and very long is or shall be the time of their captivity, and their iniquity hath been or shall be accomplished in their captivity, which is (or hath been) extended to a long time, and he tells us that his Father expounded it, a long and great time have they been sown (or dispersed) among the Nations, but now will I gather them to∣gether, and therefore calls he the name of Israel, Jezreel, because God hath sowed (or scattered) them among the Nations. And Jo∣nathan (saith he) paraphraseth it, for great is the day of their gathering together. This is the import of what Kimchi hath. Abarbinel having (as we said) shewed his dislike of the two former Expositions, thus also gives his own. Supposing in the foregoing words the Prophet to have prophecyed of the captivity of the ten Tribes, and also of the captivity of Judah in Babylon, and their visitation or re∣stauration when the second Temple was built, and likewise of this long captivity that they are in by the hands of Edom (i. e. in his lan∣guage the Romans) he saith that in these words he prophecieth of their redemption to come, in which all of them, both of the house of Israel and of the house of Judah, shall re∣turn out of captivity; and because they shall be then a great People, he saith of them, and the number of the children of Israel shall be as the sand of the Sea, which cannot be measured or numbred; as much as to say that at that time the number of them shall be as the number of the sand, which though it be not actually in∣finite, but hath a set number, yet is that num∣ber so great that it is hard to be found out, or counted; so shall the children of Israel, viz. the whole Nation be multiplied as to their quantity, as that it will scarcely be possible to number them, as the sand, though necessa∣rily comprehended by number, yet for the greatness thereof is not measured nor num∣bred. And by the way he nicely observes an∣other reason, (suitable enough to the matter in hand, though not mentioned in the words,) why they are compared to the sand of the Sea; because, saith he, the several small parts of that sand, by reason of the moistness of the Sea on it, cleave and are united together, as if they were all one compacted body: and so that People, the house of Judah, and the house of Israel at that time, by reason of the Law, and the faith which shall be common to them, and is compared to water, shall be united, and so in one respect shall be very many, and in another respect as one. Now (saith he) having promised this as to their quantity and multi∣tude, he farther promises what concerns their quality in honor and dignity, saying, and it shall be in the place where it was said to them, Ye are not my People, i. e. instead of what, or whereas, in the time of their wickedness it was said to them, as in the person of God, ye are not my People, as he before saith; then at the time of their redemption it shall be said to them, that they are the children of the living God. And whereas before there were in the Nation distinct Kingdoms, and different Kings, hating one the other, behold, then there shall be no more division of hearts between them, but the children of Judah, and the children of Israel shall be gathered together; for where∣as in time of the second Temple there were no more gathered together, but the children of Judah and Benjamin only, then, in the time of Salvation which is to come, the other Tribes also shall so return that the children of Judah and the children of Israel shall be gathered to∣gether, which were two Kingdoms, and shall appoint them one head, which is the King Messiah, which shall be of the Seed of Da∣vid. And because this shall be for (or after) a long time, according to the long duration of this our wonderful captivity, in which the arm of the Lord, and his strength, shall be seen, therefore he saith, for great is the day of Jezreel: i. e. great, and for a very long time shall be that day, and the protraction of that

captivity wherein their bow shall be broken in the Valley of Jezreel. Thus now he ex∣pounds the place, but tells us that formerly in another book he had expounded it some∣thing differently; viz. that the Prophet did here intimate, that in the latter daies when the People should be gathered together to the Holy Land, the Nations should come a∣gainst them to war, or that the children of Edom (the Romans) or Christians, and of Ish∣mael (the Mahometans) should be gathered one against the other concerning Jerusalem, and then the children of Judah and of Israel should be gathered together, and set over them one head, to wit, Messiah the son of Joseph, and should go up out of the Land, viz. the Land in which they were, to war against those Na∣tions, while they were busied in their war; and by reason of the greatness of the ven∣geance, which should there be upon those Nations, he saith, for great is the day of Je∣zreel; because any day of vengeance and great slaughter is so called. But that Exposition, which he here gives, we will look on as his second thoughts, although as to that which we chiefly look on, viz. the designation of the time for fulfilling this Prophecy, the mat∣ter will be much one, inasmuch as the ap∣pearance of Messiah the son of David, accord∣ing to them, will be presently upon the ap∣pearance of that their feigned Messiah the son of Joseph, as they call him, and his being slaine.

These are the principal opinions of the Jews as to the Exposition of this place, none of which giving us such meaning of it as we may embrace for true, that we may find out that which we may acquiesce in, we may observe in the best and last of them these things af∣firmed. First, that this Prophecy was not ful∣filled at the return of the Babylonish captivi∣ty. Secondly, that it is not at all yet fulfil∣led, but shall hereafter be fulfilled; that the time for fulfilling it was the coming of the Messiah, who is the one Head here spoken of. These things being truly stated, will shew how far they are true, how far in error, and direct us to what may confirm us in the truth against what they say contrary to it. As to the first of these things there be q 1.7 very learned men that think that what is here promised, was made good at the return of the Jews from the Babylonish captivity, in regard that then many of the ten Tribes joyned themselves to Judah, according to the liberty given by Cyrus, to all under his Dominion that owned God, Ezra 1. and that they all then had Zorobabel (who was a type of Christ) for their own head, and conspired afterward into one People, whereas before they had been two distinct Kingdoms, and from all parts went up to the Temple; yet because many others are of the contrary opinion, because they suppose the number of them, that then returned, to have been fewer then that this hyperbolical expression, that their number should be as the Sand of the Sea, might be applied to them, and they go not under the name of Israel, but of Judah and Benjamin, we will not insist on proof there∣of, but say that it being granted to be true what the Jews in this affirm, yet that it doth not follow that this Prophecy is not yet at all fulfilled, but that it hath been so fulfilled as that if there be no farther fulfilling of it in respect to the ten Tribes (yea to the whole twelve, the children of Judah, and the chil∣dren of Israel gathered together under one head) it cannot be thought to be without its due ef∣fect. That one Head they, almost all, say to be the Messiah, and that the time designed for fulfilling what is here said, is at his coming; but that he is not come as yet, neither the Prophecy fulfilled: but we say that he is come, and that it hath by calling them into his faith had due accomplishment; so we learn from r 1.8 S. Peter, who tells us that they which in time past were not a People, were now the People of God, and that they which had not (for∣merly) obtained mercy, had now obtained mercy. What doth the Promise here made require more for making it good? Those whom St. Peter wrote to, and speaks of, were the Strangers scattered throughout Pontus, Gala∣tia, Cappadocia, Asia, and Bithynia, which had embraced Christ for their head, and those we may justly think to comprehend not only such as were of Judah and Benjamin, but of the other Tribes also, so that his title of Strangers scattered, may be of as great an ex∣tent, as St. s 1.9 James his, of the twelve Tribes scattered abroad. By the calling of these into Christ, and their being received into his Church as his People, and partaking of mercy in him, was this abundantly made good, so that the Jew hath no pretence to say that the Messiah or Christ is not yet come, because the Pro∣mise here, and chap. 2.23. made to Israel, is not yet made good to them. If they object that the number of the Israelites, which was not so great as that it might be said of them, that their number was as the sand of the Sea; they themselves say, that the expression is hyper∣bolical, and t 1.10 only denotes a great multitude, and that a very great many of them were then and since at several times and places converted, we cannot doubt, and hope more will be. Yet if this suffice not, we have to say to them, as we learn from St. Paul, that Israel is a name not only belonging to those who are so

according to the flesh, but comprehending all that rightly believe in God, all the Seed of Israel and Abraham, as well that which is of the faith of Abraham, who is the Father of all believers, as that which is of the flesh and of the Law, Rom. 4.11, & 16. and Galat. 3.7. yea to the exclusion of those that are of the flesh only, and not of the Faith also, as ap∣pears by what he saith, Rom. 9.6. &c. So that by the multitude of believers, as well of the Gentiles as of the Jews, is this to be made good, that the number of the children of Israel should be as the sand of the Sea, and the Pro∣mise made to Abraham, so shall thy seed be, Rom. 4.18. fulfilled, and in their calling and con∣version to Christ (in whom is no farther di∣stinction of Jew or Israelite and Gentiles, Rom. 10.12. Col. 3.11. and Gal. 3.28.) in such in∣numerable multitudes, and Gods owning them for his People, who before were not so, and receiving them into his favor, doth he shew what is here, and againe, Chap. 2.23. said, to have been made good, expresly citing, and so applying the words, Rom. 9.25, 26.

We cannot hope that the unbelieving Jews, who would not have the Promise belong to any but themselves, should by this be convinced; they would not be by S. Paul, though they could not withstand the power of his preaching. But it is abundantly sufficient to confirm to us the truth, and to retort on the Jews their argu∣ment upon their own concessions. This Pro∣phecy was to be made good at or by the coming of the Messiah: it being therefore ful∣filled proves that the Messiah is come. And if any shall say that in the words are properly here intended only Israel after the flesh, and that they are by St. Paul only by way of si∣militude or accommodation applied to the Gentiles, the learned Rivet replies, that this is a thing very incredible, that the Apostle having to do with the Jews, about a matter of the greatest moment and controversy be∣tween them, should so expresly cite Hosea for a Promise, of the conversion of the Gentiles, if he had not looked on the words as spoken by the Holy Ghost, concerning their conver∣sion, without which the Promise that the Israel of God should be in number as the sand of the Sea, had not then certainly been made good; and it is manifest that the Apostle having there spoken of Gods calling both the Jews and Gentiles, brings the words of Hosea as an evident proof of his calling of the latter. And the words well looked into, seem ma∣nifestly to direct to the understanding them in this manner; for whereas he had before threat∣ned the rejection of the ten Tribes, that they should not be his People, nor would he be their God, what doth his uttering these words, which seem even to contradict the other in the same breath (as it were,) but argue, that the People spoken to, and of, are in different respects to be looked on in the one and in the other; in the threat they are to be considered as the children of Abraham and Israel, according to the flesh, such who had hitherto by vertue of that part of the Promise to him, which con∣cerned carnal things, enjoyed the priviledge of a People distinguished by God from o∣ther Nations, and particularly owned by him for his peculiar, and as such by his provi∣dence, and under his protection, been a florish∣ing Kingdom, but now should be cut off from that priviledge, and their Kingdom caused to cease, and they removed from their own Land, and scattered among other Nations, without hope of restauration to their former state and earthly priviledges; but in the Pro∣mise here adjoyned, the Israel spoken of, is to be looked on as v 1.11 the children, not of the flesh, but of the Promise which respected the w 1.12 Faith of Abraham, by vertue of which it was said to him, In thee shall all Nations be blessed, and that he should be the Father of many Na∣tions, and so shall thy seed be. Now in this re∣spect Israel comprehending all faithfull be∣lievers, it is easy to see how notwithstanding Israel according to the flesh be disowned by God, and quite unpeopled according to that other respect, yet this Promise, that never∣theless the number of the children of Israel shall be as the sand of the Sea, &c. is by God, who is able even x 1.13 out of stones to raise up children unto Abraham, made good; & it may seem to make to the same purpose, that in this exception from the forethreatned judge∣ment, by this gracious Promise, to what is there said, they are not my People, here is op∣posed, ye are the sons of the living God; which change of their title seems to intimate not only a neerer relation to God, and greater dignity, as the name of sons or children imports above that of People, but that there should be a diffe∣rence in the nature of this new relation from the former, and that it should not consist in enjoyment of such earthly priviledges, as that did by which they enjoyed a distinct King∣dom, and were a distinct People (while they stood) from other People, but of greater and better priviledges belonging to higher and spi∣ritual matters conferred in Christ on all that believe in him, and receive the spirit of a∣doption, by which they cry to God Abba Father, and are owned by him for sons; which belong not to any of Israel, as so according to the flesh, but as made so, by believing, and are not proper only to them, but com∣mon with them to all other true believers, who are without farther distinction of Jew, or Greek, Israel, or Gentile (as distinctive

names of peculiar People,) y 1.14 all the children of God by Faith in Christ Jesus, and are all one in him. By the joyning of all these together, is made good all what is said in the tenth verse, that, notwithstanding the rejection of those obstinate Israel, which continue in unbeleif, yet God shall not want an Israel, yea the num∣ber of the true children of Israel should be as the sand of the Sea, which cannot be numbred, and that in any place where it was formerly said unto them, ye are not my People, as it was every where where God was not truly wor∣shipped, there it should be said unto them, ye are the children of the living God; and the words are well therefore applied by St. Paul for a proof of the Vocation of the Gentiles, together with as many as should beleive of Israel, and by their uniting in him is made good also what followeth in the eleventh verse, that the children of Judah, and the children of Israel (as many as were converted to him) should all (being gathered together as one People, all difference being taken away) ap∣point themselves (or acknowledge over them) one Head, Christ, the only head of the Church, and come up out of the Land, i. e. from all places come into the Church. That this should cer∣tainly be as God had said, however unlikely it might seem, Israel being so dispersed as they were, was not to be doubted; for great should be the day of Jezreel; the day wherein God had determined to effect all those things, both for rejecting unbelieving Israel, and gathering believing Israel, by the imposition of that name intimated should be a day of wonder, wherein he would manifest his great power, in bringing to pass in due manner and their due time, both the one and the other.

We shall not then need to enter on that much controverted question, concerning a ge∣neral conversion of the Jews, and restauration of the ten Tribes before the end of the World; as there is nothing in these words that con∣tradicts it, so there is nothing that makes ne∣cessary to affirm it, the Prophecy being al∣ready so far fulfilled by the calling of so great a number, both of Jews, Israelites and Gen∣tiles, into the Church of Christ, who are all thereby made the Israel of God, one People under one Head, all children of the living God; that if God shall do no more for any farther fulfilling of it, it cannot yet be said, that any one word in it is fallen to the ground without its due effect.

And having seen thus much for the scope of the whole passage, it may be convenient to make some reflections on some particular expressions in it, which will make for a far∣ther clearing thereof; and first concerning what is said, In the place where it was said to them, Ye are not my People. Concerning the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bimkom Asher, rendred, in the place where, there is difference betwixt Exposi∣tors, grounded on the Grammatical form of the first, which some looking on as in constru∣ction with the second, would have to be ren∣dred, In place of what is, or was said to them, or, instead of what, &c. rather then, in the place where; so have we seen some of the Jews to do, and so do z 1.15 some others also, prefer∣ring it before this, but are by a 1.16 others disap∣proved therein, inasmuch as of that no ex∣amples are brought, but of this there are, which is confirmed by the consent, not only of ancient Interpreters, but by the authority of the Apostle also, so citing it, Rom. 9.26. And indeed it seems more apposite to what he there shews to be the scope of this Pro∣phecy, and to what the words themselves, as we have seen, direct to. For if it be ren∣dred, instead of, or, in place of what, then it seems to restrain the words to those who be∣fore being threatned that they should be de∣prived of that title, which they had before enjoyed, of being called the People of God, as a Promise to them alone, that after they had lost it, they should have it, or a greater in lieu of it, even that of the children of the living God, againe restored to them: but if it be rendred the other way, In the place where, the Promise will be of greater latitude, and ex∣tended to others (though not with exclusion of such of them as should turn to the Lord) as well as to them; even to as many of other Nations, who had ever hitherto been looked on as not Gods People, (as the whole Gentile world were) and that, any where, in any place, without distinction of Nation, or place, Circumcision or uncircumcision, even to as many, as the Lord should call, who all together should with all such of Israel accord∣ing to the flesh, as should be converted, make up that vast number of the b 1.17 Israel of God or Israel according to Faith (a nobler relation then that of the flesh) which should be called the sons of God: and so will the words be a Prophecy of the calling of the Gentiles, and making them partakers of the same title and Promises with Israel the Seed of Abraham accord∣ing to the flesh, and are as so by the Apostle applied, which is a warrant to us so to un∣derstand them.

Again, whereas it is said, Then shall the children of Judah be gathered together, and ap∣point themselves one head; it is controverted who are here meant by the children of Judah, and the children of Israel. c 1.18 Some by those names understand all that shall be converted to Christ, and believe in him, whither of the Jews, or Gentiles. Of the name of Israel, how that a∣grees

to those of the Gentiles who embrace the Faith of Israel, though not of the race of Israel according to the flesh, as well as to those that are so, we have already seen; and that the name of children of Judah, or Jews also may agree to them for the same reason, we learn from S. Paul, Rom. 2.28, 29. He is not a Jew, which is one outwardly, nei∣ther is that Circumcision which is outward in the flesh; But he is a Jew which is one inwardly, &c. i. e. d 1.19 he is the Jew indeed, the true child of Abraham, (who shall be accepted by God) though he be not so by birth, who in the pu∣rity of the heart, performs those substantial Laws required by God of the Jews, &c. And some by the children of Judah understand the posterity of Abraham, and by the children of Israel, the converted of the Gentiles; Others on the contrary by Judah the converted of the Gentiles; by Israel, all believers of the Seed of Israel. But others, by Judah and Israel think them here understood, who were usually and properly so called in respect of their car∣nal relation, and e 1.20 then by the particular na∣ming of them will be given to understand that though in the former verse there was a Promise of calling the Gentiles, adopted into the name and priviledges of Israel by Faith, yet it was not to the excluding of those that were so f 1.21 according to the flesh, but that many of them also (called the remnant) should be called, and all of them, united in one common Faith, one mystical body of Christ; that is it which is said of all them that are comprehended un∣der these names, that they shall be gathered together, and appoint themselves one Head. They were before distant, not only in place, but more in mind. There had ever been great feud between Judah and Israel after they became two Kingdoms, by the revolt of the ten Tribes in Rehoboams time; much more between them and the Gentiles; but now he foretelleth of a time g 1.22 wherein all enmity should be done away, and they should all be unanimously gathered together, h 1.23 so as to make one People or Congregation however otherwise dispersed. For this notes not so much their coming together into one place as con∣sent and agreement of minds, the effect of which shall be, that they shall with one ac∣cord submit to i 1.24 one government; so he saith, and appoint themselves one head, i.e. yeild alto∣gether willing obedience to that one head whom God shall appoint over them. God shall gather them together, and by the preaching of the Gospel call them into his Church, of which he hath appointed one head, Christ; so that here is an act of God, and an act of their own concurring: Gods call of them into Christ and his inclining their hearts, is his gathering them together; their hearkning to his call, and yeilding obedience, is their gathering themselves together, and their receiving and acknowledging him, their appointing to them∣selves that one head which God hath appointed over them. Agreeable to these expressions so understood, is the language of the New Te∣stament in several places, which compared with them, will shew this Prophecy by the coming of many of the Jews and Israelites ac∣cording to the flesh, and multitudes of the Gentiles, Gods Israel by Faith, though not according to the flesh, into the Church, and united under one head, Christ, to be fulfilled. Some such places we may take notice of, as where Christ saith to the Jews, How often would I have gathered thy children together, even as a Hen gathereth her Chickens under her wings, and ye would not, Mat. 23.37. in which it ap∣pears, his calling them, and their coming at his call to be required that they may be said to be gathered together. Againe, Joh. 11.51, 52. where the blessed Evangelist saith, that Caiaphas being High Priest that year, prophe∣cyed that Jesus should dye for that Nation: And not for that Nation only, but that also he should gather together in one the children of God that were scattered abroad. Here is a proof that those who were to be gathered together by Christ un∣der himself, as one head, were to be Gentiles, of all Nations, as well as Judah and Israel. Add what is said, Ephes. 1.10. that it was Gods purpose that in the dspensation of the fulness of times he might gather together in one, all things in Christ; k 1.25 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to gather toge∣ther as several things before dispersed into one summe or body; that hence forward they should be looked on as one; or, as the word may well hint something fuller to the present purpose, according to what Chrysostome there observes, to joyn all under one Head; a title given oft to Christ in the New Testament, whom here we look on as meant by it. So in the same, Ephes. 1.22. he saith, gave him to be head over all things to the Church, and so c. 4.15. and 5.23. and Col. 1.18. so that in him who is our peace, both Jews and Gentiles, all farther difference and enmity being taken away, are made one, Ephes. 2.15. as one body under one head. In that he is here so called rather then one Prince or King, is by l 1.26 some observed to have great emphasis in it, inasmuch as the joyning the members of the body under the head seems to denote a nearer conjunction be∣tween those spoken of, then that of Subjects one to another under one Governor, and be∣ween him who is so called, and them his mem∣bers, then that usually betwen a King and his Subjects, although the word be also used for a Prince and Captain as well as properly a head.

Of these thus unanimously consenting and joyned together under one head, it is said, And they shall ascend out of the Land. It hath been already said that by this expression seems meant the coming of many of all sorts of People, of Jews, Israelites, and Gentiles out of all places of the World, into the Church. Now why that should be called an ascending out of the Land, reasons not obscure may be given; Jerusalem, or rather the Temple therein, was situated in an high place, on a mountain; so that they that went to it were usually said to ascend or go up; Thither the Tribes went up, the Tribes of the Lord, unto the testimony of the Lord, Psal. 122.4. This Temple and the mountain, on which it was seated, was a type of the Church of Christ, and therefore in language borrowed from them it is said of that, Micah 3.1, 2. In the last daies it shall come to pass that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills, and People shall flow into it. How shall it then but be very proper and significant language to say of those that should come into that which is so descri∣bed, that they should come up or ascend out of the Land? which is like what also there follows; Many Nations shall come and say, come and let us go up to the mountain of the Lord, and to the house of the God of Jacob, &c. For coming into the Church, the term of coming up or as∣cending, is very proper; Christ himself their head, to lead them the way, did first ascend on the Cross, according to what he saith, I, if I be lifted up from the Earth, will draw all men after me, Jo. 12.32. and their ascending who will come in to him, and his Church, will be an act, not of bodily motion, but of their minds and affections, the embracing him and his doctrine, with leaving the land or Earth (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Haarets signifies) i. e. all earthly concerns, and much more their former Idolatries and sins, in any kind contrary to his Doctrine and Religion, according to St. Pauls expression, Col. 3.1, 2. If ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God: set your affections on things above, not on things on the earth. And Phil. 3.19. where such as are ene∣mies to the Cross of Christ, and are not come in to him, he describes by that they mind earthly things; but on the contrary, those that do (as he did, ver. 14.) press toward the mark for the prize of the high calling of God in Christ Jesus, by their having their conversation in Heaven, ver. 20. Our Saviour saith that he hath chosen them out of the World, and that they are no longer of the World, Joh. 15.19.

Such like Passages afford us a notion of coming up out of the Land (or Earth, as we said) very agreeable to the scope of the place. What he saith out of the Land, may else be expounded, that in any Land or Country wheresoever they be, they shall come up out of it, i. e. follow him (though not with a bo∣dily departure from it, yet,) with their affe∣ctions, that where he is, they may be also with their hearts, and minds, and souls given up unto him. It is said in indefinite terms, they shall come up out of the Land; not expressing what Land, as either Chaldea, which some will have to be meant, as we have seen, and of the Jews, and such Israelites as joyned themselves to them, and expound it of their return out of their captivity thence to Judea, which in re∣spect to the situation of those Countries they will have to be properly called a coming up or ascending; or else Galilee, or the like ad∣jacent places, which m 1.27 others understanding think it made good by the ascending of such as were returned to the Temple out of those places. There is nothing in the words which may force us to understand either of those, although if we understood it literally as spoken of either of those, we could not think that the utmost meaning, but a partial only; by neither of those could be made good, that a multitude as the sand of the Sea, which can neither be measured nor numbred, did come up out of the Land, as by great multitudes of all Nations and in all Lands coming into the Church of Christ, (many more then of Jews and Israelites, which went up from Babylon, and so many as Jerusalem, yea all Judea (if the words were literally understood) could not contain) it hath been made good, and is still making good. Besides it is by n 1.28 some observed, that though the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Alah do signify to come, or go up, or ascend, yet it is used also for only o 1.29 coming to, and for p 1.30 following, and for q 1.31 esca∣ping, as Exod. 1.10. So that their gathering to Christ, and drawing nigh unto him, and putting off all impediments from earthly con∣cerns, that they may follow him, and their escape out of their captivity of sin in any place whatsoever, may without any scruple from the letter of the words, be well expressed by their coming up out of the Land.

To reflect likewise on the last words, which give assurance of the performance of what hath been said, For great is the day of Jezreel; The name of Jezreel we have seen to be im∣posed on the Prophets son, to signify that God would avenge the bloud of Jezreel upon the house of Jehu, &c. and that he would break the bow of Israel in the Valley of Je∣zreel. So that to see what was the importance of that name at its first imposition, and why it was imposed, there is no need of any far∣ther enquiry then to look into the history of

the things done, for making good what God threatned, and by the imposition of that name on that child warned them of. Yet in regard of such circumstances, which did attend the effecting of those things, and such consequents that should follow thereon, for the plainer discovery thereof do Interpreters see fit not only to take that name, as it is a proper name of a person or place, but farther to en∣quire into the signification thereof according to its etymology. And looking into that, we find (as we have seen on verse the 4^th) obser∣ved a threefold exposition of it; according to the one of which it denotes the dispersion of God, or that God would disperse and scatter them whom he speaks of, or makes the child so named a type or sign of: according to an∣other, The seed or sowing of God, or that he would sow or plant them; according to the third, the arm of God, or that God would powerfully exert, and shew forth the power of his arm in doing what he did toward them. According to the first it will be a boding or threatning of evil to them; according to the second a boding or promising of good; ac∣cording to the third it is appliable to both these kinds, and sheweth that what God in either of those kinds for evil or good should do, should be such, as that Gods mighty arm, his strength and power should be con∣spicuous therein. Now in the two former places where this name is put (ver. 4, 5.) it is mani∣fest that if allusion be made to the etymolo∣gy or derivation of it, it must import evil according to the first and third notion, and a threat that God will scatter, or break, or shew the power of his arm in executing jud∣gement, and taking vengeance on those who are typified or pointed out by the imposition of that name on the first child of the Prophet, as the words of the Text plainly declare, in giving the reason of the imposing of it, as likewise what follows in the imposition of those names of Lo-ruhamah, and Lo-ammi, on his second and third children, and the reason given for it. But then in the tenth and this eleventh verses there having been a Promise of mercy after those judgements, (made according to the Exposition of all Interpreters but Aben-Ezra alone, whose single opinion we have given account of) and these words concluding that Promise, as a ratifying of it, it may be questioned, if allusion be made to that name, and any weight laid on that allusion, as it seems to be, whither it be made according to the same notions, as in the first place, which import evil, or not rather according to that other, by which it imports good, of sow∣ing and establishing those spoken of. The o∣pinions of Interpreters are in this different; Some are for that, that it implies a Promise, or a ratifying the promise of good. To this purpose R. Tanchum, This is another mean∣ing (or reason) of the naming of that child Jezreel, viz. that God after their captivity would restore them, and sow them in their own place (by a figurative expression.) This one name therefore includes two meanings, one of them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a denouncing or threatning of punishment to the house of Jehu, and that God would do to them as he did to Ahab and his Family by the wall of Jezreel, which is that which he saith, and I will avenge the bloud of Jezreel upon the house of Jehu. The second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an annuntiation (or giving) of good tidings of a return and growth (or in∣crease) of power, which is that which he saith, for great is the day of Jezreel. And this notion several r 1.32 Christian Interpreters also embrace; who think allusion here to be made to the name as it may import the Seed of God, and the thing signified to be, that they who were before dispersed, should now be gathered together, and restored as the seed and plan∣tation of God, like an handfull of corn in the Earth as he speaks, Psal. 72.16. being freed from their captivity, from being such as had not obtained mercy, made such as had obtain'd mercy, from being not Gods People now made the sons of the living God; and to the like purpose with application to the Church of Christ, as well of Gentiles as Jews. The Chaldee Paraphrast seems to have led the way to these, who whereas before he interprets those words, call his name Jezreel, by call their name dispersed, he renders these, for great is the day of their gathering together. Others think here still allusion to be made to that signification of the name which imports dispersion, and is for evil. So among the Jews Kimchi and Abarbinel, as we have seen in giving their Expositions, and diverse among Christians also; s 1.33 some of which change the notion of that first Particle which our Trans∣lators follow, and render it when, thus, when the day of Jezreel shall have been great (or when the great day of Jezreel shall have been) expounding it, after that those great and sharp diffusive judgements, denoted by the first imposition of the name Jezreel, shall have had their effect; (or t 1.34 although the day of Je∣zreel, i. e. of wrath and vengeance shall be great much to the same purpose) yet shall those good things promised, ver. 10, 11. suc∣ceed. u 1.35 Others retaining, for, to this sense, following on these preceding words, Then shall

the children of Judah, and the children of Israel be gathered together, &c. give the meaning (as containing the reason why they should so do) for so great shall be the evils that shall befall the Israelites; first, in the destruction of the house of Jehu, for the slaughter by them made in the Valley of Jezreel; then such other as followed on them, that they shall be dis∣persed, and the Godly among them willingly joyn themselves to the Jews returned into their Country. vv 1.36 Another makes these words as an answer to such who should think there was no need of such promises of good in those preceeding words to be made to them, seeing they were at present well enough; shewing them that how secure soever they now seemed, yet there was a great day certainly coming wherein they should be so scattered and bro∣ken, that they should perceive that it was even now necessary to make such a promise of mercy to sustain them under those evils when that day should come.

All these plainly look on the name Jezreel as containing a threat, and bode of evil. I shall not stand to examine which of these opi∣nions may be preferred, inasmuch as it may seem most convenient to take that name here in its greatest latitude, and as allusion may be made to it in both kinds, for good and for bad, so as that these words may be looked on as a recapitulation of all that hath been said from the first command for the imposition of that name hitherto, and perhaps with res∣pect to what shall follow too, that the things said, some for threatning of evil, some for promise of good, may not seem to thwart one another, and to give assurance that all shall in due time come to pass, and have their effect. Inasmuch as the day or time pointed to by that name is a great day comprehensive of many wondrous transactions, wherein the arm of God shall mightily exert it self; when it shall be seen to comprehend the destruction of the house of Judah, the breaking of the bow of Isreal, the causing their Kingdom to cease, and ut∣terly taking them away, that they shall be no more a People to him, or of themselves, but a despicable scattered People, dispersed and lost among other Nations; and yet again, such a wonderful restauration of them, as that they by addition of others to them shall become a People not to be numbred for multitude as the sand of the Sea, and from being not a People, obtain that dignity to be the sons of the living God, and from being dispersed far and wide, separated both in place and mind, all united together under one Head, ascend out of the Land, and be brought into the Church of God; who shall, considering these things of such different and even contrary di∣spensations of evil and good, to be yet all made good in the day denominated from Jezreel, of which it imposed on that child was a sign, but with admiration cry out, profecto magnus, or, ô quam magnus est dies Jezreel. Certainly great, or, O how great is the day of Jezreel, (as x 1.37 some render it, taking the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci, in this place, not for a causal, as giving a reason of what hath been said, but for a note of affirmation or admiration,) and who would almost beleive the report thereof? but then attend according to another notion suggested by the same name, that it is the day of the arm of the Lord which brings mighty things to pass, things though never so unlikely and seeming to men contrary one to another, no∣thing being too hard for it, or able to hinder it, and he will see no reason to doubt but that, y 1.38 Tanta est Jezraelitica dies, as another Interpreter renders the words, So great is (or shall be) the day of Jezreel; the significancy of that name imports all this, and to this si∣gnificancy of it doth the scope of the place seem to warn us to attend, and have respect, that we may have the full meaning of it, and not to restrain it to any one notion whither for good or bad, but according to the variety of the evil things threatned in the first place from verse 4. to the end of the ninth verse, and then of good things in the 10. and 11. promised, to include both, as all consequent on that name at first imposed, as a sign of things to come, ver. 4. and here repeated, to give as∣surance of the performance of them in their due time; all which space allotted for effe∣cting them in their due order, is called the day of Jezreel, which then in the Prophets time began, as to the threat, the sorrowfull part of it, and is as to the promise, the joyfull part, still in fulfilling, comprehending as is by z 1.39 learned men observed, totum tempus gratiae, the whole time of grace, and salvation, all the a 1.40 time since Christ that one head, in whom they, of whom it was said, ye are not my People, are called, the sons of the living God, and are all gathered together, and ascend out of the World. The same name Jezreel occurs again, c. 2. v. 22. what is the import of it in that place will be proper there to enquire.

With these words is this first Chapter here concluded according to our ordinary division; but others conclude it with the ninth verse. Others take into it the first verse of the next Chapter, as thinking the coherence of the words and sense so to require. But in this is no great moment, inasmuch as the distinction of Chapters is not from the Prophets them∣selves or their direction, and therefore they

being so divided by men as they thought most convenient for reading the Scripture by par∣cels, we are not thereby necessitated either to separate those things which should be joyned, or to joyn those things which be∣long not one to another, but to be guided by the sense in giving the meaning and co∣herence.

Notes

• l 1.1

  Lively, Rivet, and Glass. Gram. p. 688.
• m 1.2

  Tract. Pesach. ch. 8. and see Mercers Translation of Kimchi on verse the second.
• n 1.3

  Siffri in Sect. Balak. p. 88. Ed. Ven. and see Yalkut, and R. Salom. on the place.
• o 1.4

  See Chap. 3. & 5.
• * 1.5

  Deuter. 28.47.
• p 1.6

  2 Kings 18.13. & Is. 36.1.
• q 1.7

  Grot. in loco, & in Rom. 9.25. and see Calvert, de redit. decem Trib.
• r 1.8

  1 Pet. 2.10.
• s 1.9

  Jam. 1.1.
• t 1.10

  Kimchi.
• v 1.11

  Rom. 9.7, 8.
• w 1.12

  Gal. 3.7, 8. Rom. 4.16, 17, 18.
• x 1.13

  Matt. 3.9.
• y 1.14

  Gal. 3.26, 28.
• z 1.15

  Jun. Trem.
• a 1.16

  See Lively and Rivet.
• b 1.17

  Gal. 6.15, 16.
• c 1.18

  See Ch. à Castro, and Rivet.
• d 1.19

  D^r Hammond.
• e 1.20

  Zanch. & Rivet.
• f 1.21

  Rom. 9.27. & 11.5.
• g 1.22

  See Ezek. 37.22, &c.
• h 1.23

  See Rivet.
• i 1.24

  Greek and Arab.
• k 1.25

  See Beza, Grot. Hammond.
• l 1.26

  Zanch. & Rivet.
• m 1.27

  Grot.
• n 1.28

  Rivet.
• o 1.29

  Jud. 4.5.
• p 1.30

  1 Sam. 25.13.
• q 1.31

  Lively.
• r 1.32

  See Rivet, Zanch. Grot. Bishop Hall, Riber. &c. Lively, Stokes, Tarnov.
• s 1.33

  Jun. Trem.
• t 1.34

  See Drus.
• u 1.35

  Pisca.
• vv 1.36

  Calv.
• x 1.37

  Chr. à Castro, & Menoch.
• y 1.38

  Castalio.
• z 1.39

  Mercer. & Lively.
• a 1.40

  Rivet.