A commentary on the prophecy of Hosea by Edward Pococke.

V. 12. Sow to your selves in righ∣teousness, reap in mercy: break up your fallow ground: for it is time to seek the Lord, till he come, and rain righteousness upon you.

Sow to your selves in righteousness, reap in mercy, &c.] Plowing and breaking the clods or harrowing, are preparatory works to sowing; having therefore set them on such works as are answerable to them and by them expressed, he here exhorts to that which is answerable to sowing, or saith, he did command or require of them to sow: for so may we t 1.1 which many supply, as understood, And I said, Sow, &c. He proceeds in the same figure of language, expressing, in terms belonging to ordinary hus∣bandry, such duties as were required of them in their spiritual husbandry or the service of God, and the framing of their conversation according to his will, and to advantage to themselves, but with this difference, that they who were before compared to an heifer in respect of such parts of work as were pro∣per to her, are here spoken to as the husband∣man, the sower and reaper, it being not unusual in figurative or proverbial expressions, in re∣ference to diverse actions or properties to li∣ken one and the same thing to diverse others, otherwise of different natures between them∣selves. And by the same reason also may they, their v 1.2 hearts and minds be likened to, and cal∣led the field or ground w 1.3 which receiveth the seed of Gods Law, and cherisheth and bring∣eth forth to growth and maturity other seed by it produced. This by these and the fol∣lowing words will also be necessarily under∣stood, though not expressed. These acts here mentioned depend one on another, and joyntly compleat, as the ordinary, so the spiritual husbandmans works and his hopes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plowing with sowing are the doing of works, and reaping (or the harvest) the fruit of the work, saith x 1.4 Kim∣chi.

The exposition which we give of these words is warranted and made clear by the use of the like expressions in the New Testa∣ment, where we read of Christs yoke, and are exhorted to take it upon us, Matt. 11.29. of plowing in hope, and sowing in hope, 1 Cor. 9.10. of sowing sparingly, and reaping sparing∣ly, and sowing bountifully, and reaping bounti∣fully, 2 Cor. 9.6. of sowing to the flesh, and reaping corruption, sowing to the spirit, and reaping life everlasting, i••asmuch as whatsoe∣ver a man soweth, that shall he also reap, Gal. 6.7, 8, 9. and believers are called Gods hus∣bandry, (or tillage) 1. Cor. 3.9. in which and like places the terms belonging to ordinary husbandry none will think to be, as so, literal∣ly and properly understood, but figura∣tively, denoting acts answerable thereto in what we may call spiritual husbandry, and the comparing what is in those places said with these terms here, will illustrate and con∣firm our exposition of them.

Sow to your selves in righteousness and reap in mercy.] To your selves, saith he. They are commanded to work; and to, or for, them∣selves do they work: y 1.5 theirs will be the issue according to the work. He doth not therefore simply bid them sow and reap, but with a qua∣lification added to each, to the first, that it be in righteousness, to the second that it be in mercy, by which is to be considered what is meant, 1. That the sowing be in righteousness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Litsdakah ad justitiam, word for word, to righteousness, and so by some tran∣stated: others, as ours, choose to say in. Both will be to the same purpose, and z 1.6 some omit∣ting that particle read, Sow to your selves righ∣teousness. This qualification seems necessari∣ly added, in regard that there is a sowing as well to, or in evil, as to good. Sow to your selves. The fruit or seed which the good seed of Gods laws, and precepts which they have recived into their hearts, well plowed, harrowed and prepared, hath produced, they must not keep up to themselves, or let ly unimproved, but must again sow, and disperse abroad in suit∣able actions, to the glory of God, and good, as to themselves, so to others also. By sow in righteousness, some understand sow, largiter, copiose, b 1.7 largely, plentifully. Certainly in Gods service, or in doing good we ought not to be remiss or sparing, but to do the utmost of our power as much as we can: it is but just and righteous that we should so do, but whether the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsedakah justic•• a 1.8

or righteousness, should here be referred to the quantity, measure or extent of what they are required to do, may be doubted. It is by o∣thers thought more convenient to referr it to the quality, viz. that what they sow should be righteousness (or in, or to righteousness) that is, good and righteous; so that the a 1.9 meaning will be, that they abound in good works of piety to God, and b 1.10 charity to men, (both which justice or righteousness will comprehend) that these they express and shew forth in their lives and conversations, and all their actions, the seed of righteousness including c 1.11 justa ac pia desideria, proposita, opera, righteous and pious desires, purposes, and works. These that they might rightly sow, necessarily was premised (according to the way of husbandry) plowing and harrowing, or breaking the clods of their hearts, the forsaking of unrighteous courses and framing themselves to the Law of God. Bonum esse te oportet priusquam bonum facias, Thou must be good before thou canst do good. Mercer.

2. As ordinarily after sowing follows rea∣ping, so to this command of sowing in righte∣ousness, he adds reap in mercy. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lephi chesed. The Vulgar literally renders it, In ore justitiae, and the Doway, as literally as that reap in the mouth of mercy, and the Interline∣ary much alike, ad os misericordiae. These are harsh expressions at the first hearing, and so far from helping us to the meaning of the Hebrew, as that for right understanding them we must have recourse to that. In that there∣fore we ma•• observe that though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pi do pro∣perly signifie the mouth, yet there are other uses of it in which that signification is not precisely attended to; and such are two which most conduce to our present purpose; one wherein it is used to signify measure, in which way 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lephi will sound, Accor∣ding to the measure; the other wherein with another particle or letter prefixed to it, as here the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l, is, it doth but make up with it a particle in that signification which the other without it would of it self have, and so is but as it were expletive, as to say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lephi chesed doth signify but as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lechesed without phi, would, and in this way signifies juxta, secundum, according to, or in, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Arab. is in) or p 1.12 ad, to. How this observation is here appliable or most con∣veniently applyed by such expositors as are by it guided, we shall the better see, when we shall have enquired into the signification of the word construed with it, to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chesed, rendred, mercy, as to the * 1.13 signification of which, that it may be so rendred, mercy, is no doubt: it denotes (saith Kimchi) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more than justice, which he con∣firms out of a saying out of their ancients that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the retribution of mercy is more than what is of justice, which he saith they confirm from these words, and else where he saith of it, that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 good and beneficence which is where law doth not strictly require it. It may be spoken either of mercy of men, of one man to another, to be shewed to men or found from men, or of mercy of God to men be∣yond desert; and some take it here of the one, some of the other. q 1.14 Some taking it as under∣stood of that to man; do take by reaping in mer∣cy to be understood shewing of mercy, and as by some in righteousness is meant, Incumbite bonis operibus, Set your selves to good works, so by reap in mercy, exercete dilectionem, exer∣cise charity, as if it were a command for far∣ther progress, in doing that good which we cannot but look on as in the former words sufficiently understood as required, and the doing this were as it were a reaping of r 1.15 the fruit of their former doing, viz. of their faith and inward righteousness, which fruit is ipsa in proximum beneficentia, that very kindness to their neighbour. He that goes this way ren∣ders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lephi, by ad mensuram, according to measure, and takes thereby to be denoted, that in benificentia & pietatis erga proximum operibus praestandis mensuram esse servan∣dam, in works of beneficence and charity, a due measure is to be observed, viz. that they be ac∣cording to our neighbours necessity and our own ability, by which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chesed benignity it self is to be bounded.

But this, though from a very grave author, I cannot think to be the meaning of the words here. If we should follow his way of constru∣ction, perhaps 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chesed might rather be taken more generally for piety and holiness, and the meaning be, abound in fruits of holiness or fulfill all righteousness. It layes more stress on the word mensura measure in rendring the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lephi, than I think it bears, and too much confounds the two Verbs of sowing and reaping, of which one notes the work, the other the reward; although perhaps it may be not absurdly be said, that the doing good (in a greater degree) is its self a reward of doing good: but I look on the reward here to be of something a distinct nature from the work, mercy to be received from righte∣ousness done. And it being so looked on, if it be understood of mercy from men, then will it be a promise that if they do righteously, God will cause that they shall find mercy and kind dealings from men, which accord∣ing

to the promises of the Scripture they may without doubting hope for, for when a mans wayes please the Lord, he maketh even his ene∣mies to be at peace with him, Prov. 16.7. and our Saviour saith, Give, and it shall be given unto you, good measure pressed down, and shaken together, and running over, shall men give into your bosom, Luke 6.38.

But we rather think it to be understood of the measure of mercy, whereby God will a∣bove their desert reward those that sincerely indeavour to do his commandments, and in this way (as likewise in the former) taken, the Verb in the Imperative mood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kits∣riu, Reap, will not so much import a com∣mand, as declare what shall then, if they so do, certainly be, or be a promise that it shall then be so, viz. that if they sow in righ∣teousness, they shall reap in mercy: and in this way also will it be to the same purpose, whe∣ther it be rendred, juxta, or secundum, accor∣ding to, or after the measure of mercy, as with others the Geneva English, and the MS. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And reap in (or according to) the measure of bounty, or with∣out mention of the name of measure, juxta, misericordiam, according to mercy, s 1.16 ad beni∣gnitatem; t 1.17 secundum misericordiam, the same or v 1.18 in pietate, or w 1.19 in misericordia, in mercy, as ours, or omitting the particle, x 1.20 me∣tite benificentiam, reap hounty. All will be the same thing, viz. to signifie that by the boun∣ty or mercy of God they shall receive a great reward. Nor will they which retain the lite∣rall rendring of the Vulgar, reap in the mouth of mercy, have any other thing by that to be meant, by the mouth of mercy understanding y 1.21 vo∣luntatem, the will or good pleasure, i. e. as much as mercy will, h. e. most largely, or z 1.22 rationem, the proportion, or a 1.23 capacitatem & amplitudinem, the capacity and largeness, of it and by the same reason might we understand by it, the word or promise of Gods mercy; and in like manner sounds, 1 suppose the Syriac 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And reap the mouth of goodness.

All these concur in this that the words are a promise of a large or great reward such as is becoming Gods mercy, and shall, Interce∣dente Dei misericordia, By the mercy of God intervening, (as b 1.24 another makes the meaning of the Latin expression to be) upon their sin∣cere endeavour to keep Gods commandments be certainly given them, though far above what they could merit; for it is made due to them, not by what they do, but by the largeness of his mercy; so that Kimchi doth not ill expound the words, Sow, &c. do that which is good in mine eyes, and the good re∣ward which ye shall receive of me, shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yother far greater than your good works, as he that sowing a bushel hopes to reap two or more, and therefore in the command for sowing, he u∣seth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 justice, but in the promise of reaping the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chesed benignity, which is more than justice, or what can in strict justice be required.

The LXX. instead of a literal rendring of these words, as they give the measure of what they should, doing as they ought to do, ex∣pect, rather express to us what is the nature of it, translating 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sow to your selves unto righteousness, vindemiate vobis in fructum vitae, (as the c 1.25 Latin translator renders) gather grapes to your selves to the fruit of life, St. Jerom, vin∣demiate fructum, gather, as grapes, the fruit of life, as if in his copy the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to, were not read d 1.26 as it is observed in some copies to be wanting, and in that which the printed Arabic followed, it seems likewise to have been wanting in both clauses, while he ren∣ders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. Sow to your selves righteousness, gather the fruit of life, the word which I render, gather, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth indeed in the ordinary use of the Arabic tongue answer to that which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Greek is ordinarily taken for, viz. more particularly, for the gathering of grapes, yet that notion not so properly agree∣ing with what he had before said of sowing corn, I suppose it would be convenient to ren∣der it in some word of a larger signification of reaping, or gathering any fruit or corn, and so the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will do, viz. signi∣fy at large e 1.27 Cereales fructus colligo, To ga∣ther any harvest fruits, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signi∣fyeth them all, though the Verb be usually re∣strained to grape gathering, and the same may be well thought of the Arab. word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by comparing it with the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which denotes more generally any cropping, cutting or pulling off.

But to return from this digression, while the Greek thus render, reap (or, reap to) the fruit of life, they though, as we said, they do not give a literal rendring of the words, yet give a proper meaning of them, that which they shall in mercy, or according to mercy reap, being the fruit of life, and that the main of mercy by God promised, This do and thou shalt live, Luk. 10.18. the end of sowing righ∣teousness, or as the Apostle speaks, fruit unto

holyness, being everlasting life, Rom. 6.22. and f 1.28 Godliness having the promise of the life that now is and of that which is to come; so that we shall have no need to think that they read other∣wise than now is in the Hebrew read, although some might think that instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kitsru reap, they might read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bitsru gather grapes, (which yet Tremellius thinks they did not) and instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lephi, in, according to the mouth, or measure of, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 liphri to the frdit, as Tremellius observes. Though, then, what they should read for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chesed mercy, he saith he would not conjecture; but he might as well think that for that they read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chaiim life. But there is no reason to think either, the meaning they give being so convenient according to what we now have.

But whatever interpretation or exposition of the words we have, according to all, here is Gods method which he prescribeth to men, viz. that if they will hope for good from him, they be diligent in promoting what he commands and requires from them. He ordained man to labour, and leaves none at large to live idely and unimployed, and that in such things as concern both the outward and inward man, their temporal and spiritual estate. What con∣cerns the latter is here set forth by expressi∣ons taken from the usual and known course of the former, and they are directed how to behave themselves in this, from the ordina∣ry carriage of men in the other. There, who∣soever desires to reap a good crop, sets him∣self to work about such things as may give him hopes to find and receive it. He plows, he harrows, prepares in due manner the ground, then carefully sowes good seed, though it be God that gives the increase and he be for that to expect his blessing, yet if he be an ill husband and negligent in doing his work he will not think he hath reason to expect that; but having performed his part he will then not doubt of finding it. So in the culture of his soul, in things concerning the well be∣ing of his inward man, he is also to do his part of plowing, harrowing, of preparing his mind by a due meditating in Gods laws that he may understand all parts of his duty, and then with diligence and sincerity seek to perform them expressed by sowing in righteousness; and then, and then only hope, yea be assured, that he shall receive a plentiful reward, called here reaping in mercy: though he cannot by the de∣sert of his performances reach it, yet mercy intervening shall bring it to him, by the in∣tervening of which, qui mandata in opera ver∣terit, seminat in justitia, & metet ex ea fructus vitae, as Jerom speaks, Whosoever in his actions expresses the commandments of God, is looked up∣on as sowing in righteousness, and shall thence reap the fruit of life; fruit of a nobler nature than what he can sow, yet such which through the abounding measure of Gods mercy (who though he be not profited by ought that they can do, yet will have them to receive profit) he shall gather upon his sincere endeavours. That he may be assured of it, the word is in the Imerative Moode, reap, to shew that there is no doubt in the case, but the reward is set before them as present, and that g 1.29 there is no∣thing remaing but that they put forth their hand to lay hold on it, and receive it to them∣selves. This may be the meaning of what an eminent Jew saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He that soweth 'tis yet doubtful whether he shall eat or not eat, but he that reapeth doubtless eateth, (or shall eat). This expression 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kitfru, reap, leaves no∣thing to be doubted of, but puts him as in a certain enjoyment of the promise.

This, being of the greatest concernment to them, and that in which their only happiness consists, that they may seriously and continu∣ally endeavour to attain to, by doing those things forementioned; necessarily requisite for preparing them for it, he willing their good, repeats his earnest exhortation to them for that end 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Niru lacem nir, Break up your fallow ground, together with which expressed, may be understood what was before also added, and sow to your selves, that so all the duties before named, as neces∣sary to them to prepare them for Gods mer∣cy, may be here also in respect to what fol∣lows in different termes expressed. So Kim∣chi suggests to us, expounding the words, And after ye have mowed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 return again to plowing and sowing. But here is difference between the word here used and that before: there was used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Charash, which more generally signifies to plow, here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nir which, though it be in the notion of plowing also, and so rendred here by Pagnin, Arate vobis arationem, Plow to your selves plow∣ing, yet is restrained more properly to such plowing as is of ground that hath lain until∣led and is new broken up, i 1.30 to cleanse it from such weeds and thorns, which while it so lay, grew up in it, that it may be fit to be sowen, as appears by the use of it likewise, Jer. 4.3. where the same word is used, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and ours translate, as here, Break up your fallow ground, and sow not among thorns, and so by the Vulgar Latin here, Innovate vobis novale, and there, Novate vobis novale, &c. This being in ordinary husbandry a work prepara∣tory to k 1.31 another plowing, and harrowing and h 1.32

sowing, makes some to say that here is in the placing of thewords l 1.33 put last that which should be, and must be understood, in the first place, or else (which is equivalent) there must be under∣stood and supplyed before these words, m 1.34 sed prius, but before, or something like, that so it may be understood, After ye have broken up your fallow ground, then sow, &c. as if this ex∣hortation were precedent to the other, &c. Kimchi looks on it as a new exhortation to their renewing again the like work as before, After ye have reaped, return again to plow and sow, as muchas to say, desist not from your good works all your dayes, which though it be censu∣red by Tremellius to be subtilius somewhat nice, yet seems by n 1.35 others to be liked.

But what if we look on it as the same ex∣hortation as before, to inculcate to them the necessity of the work exhorted to, and to make them diligent and speedy in their en∣deavours to perform it?

What it is that under this figurative ex∣pression they are exhorted to, it is manifest. They or their hearts, are as a field overgrown with evil weeds, to which the evil affections of their hearts are deservedly compared. He that will sow a field with good seed and have it there to prosper, must break up the ground to kill those weeds, and purge his field from them. If he break it not up, the seed will not be received into the ground that it may take root, and receive nourishment, where by it may grow up; o 1.36 and therefore necessarily withers: and if he kill not, or take not away the weeds, they growing up, will choke and corrupt it. So they, that the good seed of Gods word may prosper and bear fruit in them, must by repentance break up the fallow ground of their hearts, that it may find earth and take root; they must morify the evil lusts thereof, and purge it therefrom, that they choke not that word sown, which they have received, and make it unfruitful. So R. Tanchum perspi∣cuously on those words, Jer. 4.3. The mean∣ing is, Cleanse your hearts, and make sincere your intentions, remove them (or purge them) from corrupt manners, and evil opinions, that there may be produced to you profit from what you sow of re∣pentance, lest it be again destroyed (or made void) and not bring forth fruit of durable good, as seed is marred when it is sown in ground which is not duely prepaued, but thrown in among thorns. The words in his own language, because the book is not printed, are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And R. Solomo here,

Be studious in the law, and thence you shall learn to go in a good way 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to prevail against your evil concupiscence, as he that breaks up his fallow field, that he may turn up the roots of such weeds as make lean (or draw away the nourishment from) the corn, in the summer time, a good while before seed time.

In New Testament language it will be,

The putting off the old man which is corrupt according to the deceitful lusts, and being renewed in the spirit of their minds, and the putting on the new man, which af∣ter God is created in righteousness and true holiness. Eph. 4.22, 23, 24. Or, Mor∣tifying their members which are upon the earth, fornieation, uncleanness, inordinate affection, evil concupiscence, and covetous∣nese, &c. The putting off all these, and and the old man with his deeds, and put∣ting on the new man which is renewed in knowledge, after the image of him that created him. Collos. 3.5.8.9, 10. And the crucifying the flesh with the affections and lusts.

Gal. 5.24. and so a removing of all impediments of carnal affections, that they may into a well prepared heart receive the good seed of Gods word, keep it, and bring forth fruit with patience, Luk. 8.15. This is p 1.37 novellare sibi novale. This the repeated com∣mand, or exhortation, urgeth them to be dili∣gent in doing and, (as we said, according to some) to continue with repeated endeavours to do it. So Munster, Docet semper repurgan∣dam terram cordis nostri a pungentibus spinis, & carduis: nemo enim in hac mortali vita tam perfectus est, in pictate in quo non subinde repul∣lulant noxiae cupiditates, veluti zizania in agro bene culto, and so it will give us not only a rule given to those Israelites then, but to all who will rightly serve God.

That they then might with diligence and speed set themselves so to do, there are ad∣ded reasons; as first from the condition of the time, for it is time to seek the Lord, the He∣brew is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veeth, and (it is) time, &c. the Vulgar, Tempus autem, viz. tempus autem re∣quirendi Dominum, which the Doway English, But the time to seek our Lord, leaving out it is, which in our language must be understood for

making the sense, and adding our, which is not in the Latin. That the Hebrew particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ve may be rendred either, for, or but, or q 1.38 be∣cause, or r 1.39 seeing that, as the sense shall require, there is no doubt. Ours well choose with o∣thers to render it for, s 1.40 some quite omit it; R. Solomo understands after it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fixe a time to seek the Lord, for the learning or studying of the law, and the like. R. Tan∣chum thus, joyning it with the preceding words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He saith, place (or bestow) this labour in the obedience of God, and set a time for seeking of him, which why they do, I do not so well perceive; it seems rather to denote a time by God set to them for it, than to bid them set it; he had now fitted them for his service, and given them laws and rules for it, and commanded them to be diligent in it, and therefore it was now time that they should instantly seek him, or apply themselves in obedience to him. By his saying, It is time to seek the Lord, viz. by tur∣ning to him by repentance and obedience, t 1.41 some observe to be denoted, that the reason hath two respects, 1. Giving them good hopes because now is a time, v 1.42 an opportune time of gracious acceptance, and he offers himself to be found of them, and therefore they ought to lay hold on it. So elsewhere, to day if ye will hear his voice, &c. Psal. 95.8. and Is. 55.6. Seek ye the Lord while he may be found, call upon him while he is near, while it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eth, a convenient, a necessary time of seeking him. 2. To make them fear to neglect or defer their seeking, intimating by saying it was now time to seek him, that it would not alwayes be so; if they continued to run on in sinful courses, the time might slip away, and they either should not have opportunity of seeking, or not find acceptance though they sought, as he saith Is. 1.15. When ye spread forth your hands I will hide my face from you, yea when ye make many prayers I will not hear, and Jer. 11.11. I will bring evil upon them which they shall not be able to escape, and though they shall cry unto me, I will not hearken unto them: wherefore the Apostles exhortation is, exhort one another dayly, while it is called to day, lest any of you be hardened through the deceitfulness of sin. Heb. 3.13. w 1.43 With several like expressions shewing the danger of deferring to seek the Lord, while there is present opportunity, some directed more particularly to men as single persons, others to whole congregations of them, as one politique body, which due cir∣cumstance of difference between them being observed, they will indifferently be applyable to both the one and the other. The words here concern the whole body of Israel, as shewing them what God required them to do in refe∣rence to their own welfare.

Sure his command to them were sufficient reason to them to set themselves to do it, and much more when he sheweth that if they now by doing it did seek him, they should not miss of finding him ready to receive them, yet to shew how unwilling he was that they should be slack to their own prejudice, he adds as a farther reason to excite them to it, the be∣nesit which they should in so duly seeking him thereby obtain from him to themselves in the next words, till he come and rain righte∣ousness upon you.

The particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad rendred till as the MS. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 donec seemes, to require constan∣cy in their seeking the Lord, that if they do not presently find his gracious presence and the tokens thereof here mentioned, yet they should not leave off and desist till they do find it, as intimating secondly assurance, that if they do persist in seeking, they shall in due time certainly find it. For he is a rewarder of them that diligently seek him, Heb. 10.36. &c. Seek therefore and ye shall find, he that (duely) seeketh findeth, Matth. 7.7. Yet is there need of patience to them that have done the will of God, that they may receive the promise. But he that should come will come, and will not tarry, but if any draw back, his soul shall have no pleasure in him. Heb. 10.36, 37, 38. So we find both joyned, the necessity of patience and perseve∣rance in those that seek God, and an assurance to them of finding, Habb. 2.3. The vision is for an appointed time, but at the end it shall speak and not lie; though it tarrie, wait for it, because it will surely come, it will not tarry. x 1.44 There be who do likewise render that particle, not as a limiting of the term of the time, but by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 while he will be found, and come and do what is said. Not much differently from what the Vulgar Latin hath, cum venerit, &c. when he shall come, but the former is the plain∣er and more agreeable to the Hebrew, and that which the Greek also in this follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Hebrew, all, till.

But what then is it that they making use of the opportunity and duly seeking the Lord

shall obtain. It is, That the Lord will come and rain righteousness upon them; so in our transla∣tion, and so according to many others. But y 1.45 others render it, and teach you righte∣ousness, the word, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yoreh, signifying either, and so the Vulgar in that sense, Cum venerit qui docebit vos justiti∣am, reading the conjunction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ve and, by the relative qui which, as others also do, and look on it z 1.46 as not unusual, that it should be so taken. There is that similitude betwixt, raining upon and teaching, or rain and doctrine, in regard of their operation and manner of in∣fluence, that the one is compared to the other, as Deut. 32.2. My doctrine shall drop as the rain, my speech shall distill as the dew, as the small rain upon the tender herb, and as the showres upon the grass. And the same Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Horah is therefore applyed to both, and pro∣miscuously used of both; which promiscuous use causeth here some difference between In∣terpreters, in their expositions of the words, some taking it in the one signification, some in the other, and consequently some difference in their assigning the person who should do this, and likewise in their understanding of what he should do. They seem to be in doubt, and so to leave others, what to follow. R. Solomo Jarchi expounds it, When ye shall la∣bour therein (i. e. in the Law) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he will cause you to understand, that he may make known to you the hidden things thereof in righte∣ousness, but gives also another explication, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and shall rain righteous∣ness unto you, but then this follows on ano∣ther explication of the whole verse, than what we before saw, viz. Break up, &c. i. e. Do good works before affliction come upon you, and this shall cause that your prayer shall be heard in the time of need, and then shall be a fit time for you to seek the Lord in all your needs; for then shall your cry be heard, and he will rain upon you righteousness. By which what he means he doth not explain.

Aben Ezra retaining the figurative expressi∣on, saith only, It is time that ye seek the Lord that he water your seed, then shall come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the latter and former rain of righteousness unto you: as if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 malkosh were understood and a 1.47 yoreh were a Noun as elsewhere it is, signifying the former rain, of which see on c. 6.3. but he saith withall that interpreters generally expound it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Seek ye b 1.48 my law and he will come and teach you, which Kimchi citing improves by adding, what their Doctors say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c 1.49 He that comes (or endeavours) to be clean, they help him, i. e. he shall obtain help from God to enable him so to be. But the most perspi∣cuous exposition which we find among the Jews, is that of R. Tanchum as to the latter words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Set you a time (or take the time) to seek him till he cause his light and his providence to descend (or dwell) among you, and direct you in the wayes of righteousness and piety, in which he seems to have respect to both significations of the word, viz. both of raining and teach∣ing. Though he more fully express it, yet do the others seem to mean the same thing, and all (except the latter way of R. Solomo) do agree with him in this, that that which they should by their utmost endeavors in ob∣serving Gods laws seek him for, is, that he would afford them his gratious presence and help and assistance for enabling them to ful∣fill all righteousness, and so water the seed of his Word in their hearts that it might grow up to a plentiful harvest of good works. But Abarbinel takes another meaning saying that this is an intimation of his salvation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that so their seeking him should be that he would deliver them and give their enemies before them up to the sword, which he thinks confirmed by what is said, Ps. 85.11. Truth shall spring out of the earth, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsedek, righteousness shall look down from hea∣ven; taking it for granted that righteousness there is in that notion. These are the chief explications of the words which we have from the Jews, which I have mentioned se∣parately because some that are given by Chri∣stians well agree with some of them, but o∣thers are far differing, as will appear by rec∣koning up some of them.

Calvin, though he saith that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yoreh doth signifie as well to teach and to cast, as to rain, yet thinks that it ought here to be ren∣dred pluat, till he shall come and rain, and by righteousness conceives to be understood the fruit of righteousness, by raining down which d 1.50 others understand the giving of prosperity in great plenty; and of others, by the righte∣teousness which he shall rain down, e 1.51 some understand his benefits in general, f 1.52 vitam, sa∣lutem, bona omnia apertis quasi coeli cataractis depluet, to wit, he shall rain down upon you life and health, and all good things, as if the windows of heaven were opened for that purpose, or g 1.53 he shall confer grace upon you which shall increase righteousness in you, as rain which maketh the earth to bring forth fruit.

i 1.54 Others comprehend under his coming and raining righteousness with his giving grace, his outward benefits also and delivering from evils. To like purpose, * 1.55 others, under the righteousness which is said God should rain down, think is comprehended

Omnis Dei bonitas, tam illa qua nos recipit in gratiam & justificat & regenerat, quam illa qua nos externis etiam beneficiis & tem∣poralibus & aeternis afficit,

All the goodness or beneficence of God, as well that whereby he receives us into favour and justisies and regene∣rates, as that whereby he conferrs outward bene∣fits also, temporal and eternal. These look on the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yoreh under the notion of raining, and there be who taking it in the no∣tion of teaching do not much differ in giving the meaning of Gods teaching righteousness k 1.56 to be when by the operation of his holy Spi∣rit he frames men into obedience to him, so as diligently to follow what he teacheth to be right, detesting and flying all things con∣trary; and then also when he sheweth him∣self faithful in his promises, and manifests and shews forth his justice among men.

These all give the meaning in more gene∣ral terms, and look on God as he who it is said should rain upon them, or teach them righteousness; but others do more particular∣ly restrain those words. Lyra to Hezekiah, explaining them, that then (as Chr. à Castro explains him) there shall be a time of seek∣ing the Lord when Hezekiah shall come, who shall teach you righteousness, and teach you the true worship of God. But Ribera censures this exposition, as being sine causa, having no reason for it. He, with many more following Jerome, restrains it to Christ, who should teach them the true way of righteous∣ness, which they then looked for in the Law, so that that which is required of them should be that which the Prophets all along requi∣red of them, and indeavoured so to dispose them for, that they should be rightly pre∣pared, Ʋt Christum venientem agnoscerent & susciperent, That they might acknowledge and receive Christ when he should come, (or as Vata∣blus) that they should prepare their hearts for the coming of Christ. And I know not why we should gainsay those that take this way, though l 1.57 one saith, Non opus ut illud de adventu Christi exponamus, &c. That there is no need that this be expounded of the com∣ing of Christ, it being that which at any time might be made good to them, by the receiving of consolation from the holy Spirit, as if he said,

Let them duly meditate in the law of the Lord till he visit them with his mercy and his Spirit, and teach them righteousness. They shall alwayes find the flesh to be re∣belling in them, and therefore must persist till God shall have taught them righteous∣ness by the rain of his grace, &c.

And m 1.58 a∣nother saith,

That the prophet Hosea in these words had respect to the coming of Christ,

Nescio an contentiosis Judaeis probare possimus ex loci ipsius circumstantia, I know not whether we may prove to the contenti∣ous Jews, from the circumstance of the place it self. Yet if we take it to have respect thereto, we shall find the words all of them well accommodable thereto. Till he come, even these words will agree to him, whose com∣ing the Patriarchs and holy men all along ex∣pected and desired to see, Abraham saw it in spirit and rejoyced, Jo. 8.56. Jacob longed for it, Gen. 49.18. the Law and the Pro∣phet directed to it, so that all along there were such in Israel as waited for it, as ap∣pears by the example of old Simcon, Luk. 22.25. and Joseph of Arimathea, Mark 15.45. and those many prophets and righteous men whom our Savior speaks of Mat. 13.17. It may seem a known title by which he was pointed out, viz. He that should come, as ap∣pears by that message of John Baptist who sent two of his disciples to say unto him, Art thou he that should come, or do we look for ano∣ther? Mat. 11.3.

As for the following words, however ren∣dred, they are likewise evidently applyable to him. If they be rendred, and rain righte∣ousness, it will well agree to him of whom it was said, Ps. 72.16. that he should come down like rain upon the mown grass, as showres that water the earth; if, and teach righteousness, what will it be less than a manifest descri∣ption of him who * 1.59 elsewhere, according as the words are by many understood, and by ours in the margin expressed (in a word from the same root here used) is prophesied of as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hamoreth litsdekah, a teacher of righteousness, or according to righte∣ousness, (though in the Text it be in the other signification, the former rain,) he being the the Lord our righteousness, Jer. 23.6. and he that was to bring everlasting righteousness, Dan. 9.24. and of whom Nicodemus maketh con∣fession, that he was a teacher come from God. Jo. 3.2. and who was expected, according to that which the Samaritan woman gives as a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereby he was to be known to be the Messias, that when he came he would tell them all things, Jo. 4.25. so that he was to lighten them that sate in darkness, and guide their feet into the way of peace.

If any think that the word as here spoken do not properly concern Christ, and require of them to prepare themselves for receiving him, yet certainly it cannot be denyed that

among those blessings which they were then to seek after, and propose to themselves in dayly serving God, was in chief place Christ and his benefits and doctrine. And if of him the words be understood, we may without digression observe from thence to be necessa∣rily suggested an exhortation to all Christi∣ans that they be very careful in walking ac∣cording to the precepts of his doctrine, and the way of righteousness by him taught. For if Israel of old were so to order their wayes in expectation of him, and that they might be prepared for his coming who should teach them a plainer way of righteousness than what they had been instructed in, and their neglect of so doing made them lyable to such heavy judgments as are denounced a∣gainst them, how much severer judgement shall they be worthy of, who after his com∣ing and raining upon them the plentifull showres of heavenly doctrine, and abundant measure of his grace and gifts of his holy Spirit, do, for want of breaking up the fallow ground of their hearts, suffer his holy word to be lost on them, as seed cast away by the way side, (Mat. 13 4. &c.) or falling on sto∣ny places, where it can take no root, or a∣mong thorns where it is choked and hin∣dred from bearing fruit? The fearful doom of such unfruitful Christians is set down by St. Paul Heb. 6.4, 5, 6, 7, 8. where he useth expressions much agreeable to those which we have here taken from a field or ground, duly watered with rain, yet instead of good herbs or corn, bearing thorns and briars, and is therefore nigh unto cursing, and Heb. 10.26. &c. where he sheweth the case of those that have received the knowledge of the truth under the Gospel, to be much worse than that of those that despised Moses's his law, which was the condition of the Israel∣ites here spoken to. S. Peter tells us it had been better for such not to have known the way of righteousness, than after they have known it, to turn from the holy command∣ment delivered unto them, 2 Pet. 2.21. It will highly concern us therefore as we have received Christ Jesus our Lord (the teacher of righteousness) so diligently to walk in him, Col. 2.6. worthy of him unto all well pleasing, being fruitful in every good work, and in∣creasing in the knowledge of God, there c. 1.10.

But that all those duties couched here un∣der those figurative expressions, required of Israel of old, that they might worthily pre∣pare themselves for Christs coming are as ne∣cessarily required of Christians that they may behave themselves worthy of him being come, and so thankfully shew forth and en∣joy those great benefits in him showred down upon them, there is no doubt. It were to be wished that they were generally careful of their performance, and there might not be objected to them too deservedly what is in the next words to Israel, going clean con∣trary to what God required and expected, Ye have plowed wickedness, &c.

But before we pass to those words, we may take notice of such rendrings and interpreta∣tions as we find in some ancient interpreters differing from those which we have seen. As for the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Niru la∣cem nir vaeth, which ours, with most others render, Break up your fallow ground, for it is time, &c. The LXX. render them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, illuminate vobis lumen scien∣tiae, light to your selves the light of knowledge, and so the printed Arabic following them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accendite vobis lumen scientiae, and with them, as to all but the last word, the Syriack translation much agrees, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Accendite vobis lucernam, Light to your selves a lamp; but he goes no farther with them, in the rest agree∣ing with the Hebrew. Why, what ours and others render innovate vobis novale they might render by the notion of lighting, is not farr to seek, it being a known significa∣tion of words of that root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nur both in the Hebrew, Syriac and Arabic, to denote a light or lamp, and the like, but why they should choose here to do it, among those terms of husbandry and tillage, as plowing, sowing, and reaping, which are here used, is that for which I know not what reason may be given, as neither why the Greek and Arabic instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vaeth, and it is time, belonging to the following clause, should put, of knowledge, & joyn it with the preceding words, whereas by all other it is most conveniently joyned with the following. o 1.60 Some think they took it for Daat which signifies knowledge, and had no regard to the accent which should have directed them to have it coupled in the con∣struction, not with the foregoing but with the following words, but they so doing make the following clause thus to sound, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Quaerite Dominum donec, veniant fruges justiti•• vobis. The author of the printed Arabic seems to have followed a different reading and distinction of the words, reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Seek ye the Lord till he come to you. And then taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

in the vocative case, beginns with it the next verse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. O ye Children of justice why do ye, &c.

Why either they or the Greek which they followed should render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yoreh, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fruit, I know not what reason may be given: yet doth Rivet think that their words taken in themselves give a good meaning, if we take the Prophets to have warned them, that while there was a fit time they should not suffer it to slip, but seek and expect till God should rain upon, or teach them righteous∣ness, that is, should shew forth the fruits of that righte ••••ness, to the sowing of which they had exhorted ••hem; and he thinkes righteous∣ness, may be conveniently taken for the fruit of righteousness, or the reward thereof in mercy conferred, as sin is taken for the punishment of sin. In this way Yoreh will not signifie pro∣perly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but include it as its effect, pro∣duct, or result, and so in their translation is put in liew of it, but then the Arabick will be farre wide from that. The Syriack though in the preceeding words agreeing, here de∣parts from them following the Hebrew in the notion of teaching, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 till he come and shew you his righte∣teousness. As also the Ms. Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 till he come and direct you to (or in) righteousness. The Chaldee thus pa∣raphraseth this verse,

O house of Israel work to your selves (or do) good workes, walk in the way of righteousness (or the right way) stablish to your selves the do∣ctrine of the Law (or behave your selv's ac∣cording to the rule of the Law) behold the Prophets at all times say to you, return to the fear of the Lord; now will he reveal himself, and bring to you righteousness, in which ren∣dring, though he follow not expressely the letter, to help us in the particular significa∣tion of the words, yet giving the meaning as he doth, he justifieth the way that we have taken, in not making the words an exhorta∣tion directed only, or in particular, to those at that present time to call them to repen∣tance, but rather as a summary report or declaration of the perpetuall doctrine of the Law and Prophets all along to them, shewing what God allwayes required of them, and of what good consequence the observing thereof would have been to them, which seeing these spoken to neglected, he proceeds in the next words to upbraid them with their contrary behaviour and to reprove them for it, and in the following to shew the ill con∣sequents of such their perverse dealing.

Notes

• t 1.1

  Pag. Vat. Rivet. Pare.
• v 1.2

  Gualter.
• w 1.3

  Matt. 13.23. Luc 8.15.
• x 1.4

  On. v. 11.
• y 1.5

  In bonum vestrum. Tirin.
• z 1.6

  Syr. and MS. Arab.
• b 1.7

  Drus.
• a 1.8

  See above c. 8. 7.
• a 1.9

  Vat. Riv. see Dane.
• b 1.10

  For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as righteousness, so also charity, or works of mercy, as in Arabic like∣wise.
• c 1.11

  Tirin.
• p 1.12

  Drus. Nold.
• * 1.13

  See above c. 2.19.4.1.6.4. and 6.
• q 1.14

  Zanchi.
• r 1.15

  Hanc beneficentiam fructum esse fidei internaeque justitiae, &c.
• s 1.16

  Jun. Trem.
• t 1.17

  Pag. Grot.
• v 1.18

  Munst.
• w 1.19

  Vat.
• x 1.20

  Tig.
• y 1.21

  Ribera.
• z 1.22

  Cast. Sa. Men.
• a 1.23

  Tirin.
• b 1.24

  Petr. à Figuero.
• c 1.25

  In ••ibl. Polygl.
• d 1.26

  See notes in Bib. Wechel. Franc.
• e 1.27

  Steph. Lex.
• f 1.28

  1 Tim. 4.8.
• g 1.29

  Rivet.
• i 1.30

  R. Tanch. on Jer. 4.3.
• k 1.31

  Duplex aratio Calv.
• h 1.32

  Kimchi. and see Yalcut. and Talmud.
• l 1.33

  Est hysterologia, Trem. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pare. Rivet.
• m 1.34

  Rivet.
• n 1.35

  Munst. Merc.
• o 1.36

  Matth. 13.7. &c. Luc. 8.6. &c.
• p 1.37

  Jun. Trem.
• q 1.38

  Capito.
• r 1.39

  Trem. Vat. in 8^o Cum tempus sit.
• s 1.40

  Tig.
• t 1.41

  Calv. Zanch. Rivet.
• v 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eth, opportunitatem significat commode aliquid faciendi. Riv.
• w 1.43

  Prov. 1.24. &c. to 28. Jer. 14.12. Micah 3.4.
• x 1.44

  R. Tanch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 while it is faisible to you to seek him.
• y 1.45

  Trem.
• z 1.46

  Drus.
• a 1.47

  And so some seem to take it, see Trem. and Drus.
• b 1.48

  Or as others read his law, so Petr. à Fig. and so Kimchi cites him.
• c 1.49

  See J. H. Ursin.
• d 1.50

  Drus. Pisc. Trem.
• e 1.51

  Grot.
• f 1.52

  J. H. Ursin.
• g 1.53

  Oecol.
• i 1.54

  Rivet.
• * 1.55

  Zanchi.
• k 1.56

  Trem.
• l 1.57

  Oecol.
• m 1.58

  Rivet.
• * 1.59

  Joel 2.23.
• o 1.60

  Trem. Schindl. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to which others add 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Nobilius observes to be two rendrings joyned in one, they are both so joyned in Bibl. Wechel. Francf.