A commentary on the prophecy of Hosea by Edward Pococke.

V. 6. Therefore turn thou to thy God: keep mercy and judgment, and wait on thy God continually.

Therefore turn thou to thy God, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veattah, & tu, and thou, so the Vulgar and others literally according to the most usual signification of the conjunction: but that hath also the force of an illative, and so seems here most conveniently taken, and so by others quamobrem, ergo, and by ours therefore; and so taken shews a dependance of these words on those that went before, and gives us to look back, and consider for what occasion, what is said concerning Jacob and concerning God, is spoken, and how it so concerned them as that this exhortation should be thence in∣ferred to them. As to those things which are mentioned as concerning Jacob, they were manifestly so ordered by God, as to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(as Kimchi speaks on verse the third) a sign to his sons, or posterity after him, and more evidently to be fulfilled in them than in him. What was done by him shews what ought to have been done by them, that they might approve themselves to be his genuine seed; what was by God done, or spoken, and promised to him, what he would certainly do for them, and make good to them, if they so approved themselves, which if they did not, they shewed themselves to degenerate from him, and to be ungratefull to God, unmind∣full of his goodness to Jacob, and in him to them; and if they did not enjoy, or were de∣prived of those blessings to him, and in him to them promised, that to have been through their own default, if i 1.1 forsaking their own mer∣cy, not through any failing on God's part, who still continued the same, able and willing to make good all his promises, even the Lord God of Hosts, whose memorial, by which he will still be known, is the Lord.

Those things which were spoken of Jacob R. Tanchum observes to be spoken of him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to shew forth his dignity and excellency, without doubt, not for reproof to him or his posterity, for any thing that he had done. They being therefore spoken after what he saith verse the second, that he would punish Jacob according to his ways, and recompence him according to his doings, which denotes that he would punish his posterity, the im∣port according to the meaning must be, that he will punish them for their ways, which were not like the way of their father. Among whose k 1.2 digni∣ties were such and such things; and so it is for reproach to them, because they did not resemble his ways, by which he attained to those l 1.3 dignities, and it is as if he said that he would recompense them according to their doings, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Because they walked not in the ways of their father who in the womb took his brother by the heel.

Those passages which relate, or allude to what Jacob did, and how he behaved himself towards God, shew how they in imitation of him ought to have also behaved themselves in a constant adhering to him, as their father did, and using all means for obtaining that blessing of which he by his strugling & striving by tears and supplications got a promise for himself and his feed, from him the Lord, who is God of hosts, whose memorial is the Lord, and so was able to make good to them all his promises, and would certainly, if they did not faile on their parts, and forfeit them, and make themselves uncapable of receiving, or retaining and enjoying them: and to have con∣stantly served him, to whom he their father erected a pillar in Bethel, in token of ac∣knowledging him for the only true God that he would serve, Gen. 28.21, 22. and 34.7. That which is declared concerning God's dealing with Jacob, how he of his free grace elected him before he was yet born, and preferred him in his love before his brother Esau, and gave him afterwards power to prevail with, and against him, and obtain his blessing, and all those great pro∣mises from him, who is faithfull in his pro∣mise, and every way able to perform it, and

that not for his own person only, (or so chiefly meant,) but for his posterity, if as they came from his loins, in which they then were, they should walk in his ways, and by their imitation of his vertues shew themselves his genuine seed: that, I say, shews the great obligations that were on them to in∣gage them by way of gratitude to him, and for preserving to themselves their interest in him and those his promises, constantly to cleave to, acknowledge, and obey him, as their father, for whose sake, and in whom those gracious promises were made to them, did. But alas by what is by this and other Prophets, and the history of the Scripture de∣clared of them, all things, as to their beha∣viour, appear quite contrary to that of Ja∣cob. They forsake that mercy which he with such constant endeavours sought, and obtain'd; they put God from them, and wilfully make forfeit of his promises, even in that place where Jacob met with him, and acknow∣ledged him, and avouched him for a God to him and his posterity, and in token thereof erected a pillar to him, turning even that place, which he in such respects called Bethel, the house of God, into Bethaven, as God in contempt calls it, the house of iniquity. There God spake with Jacob, and with them in him; and Jacob worshipped God, but there they set up to themselves dumb Idols, which can∣not speak with them, nor do good to them: so degenerate are they from Jacob, so un∣gratefull to the God of Jacob. In vain will it be to pretend that they did worship him in those Idols, as representing him. He will have no such thing done in memory of him, only his glorious name Jehovah is his memorial, and they cannot, doing these things, look on his power, who is the Lord God of hosts, with comfort, so as to confide in it, for making good to them those promises made to Jacob, and his seed which they in vain pretend to be, but only with terrour, as such whereby God will certainly revenge their great ingratitude. It is not enough to say they are Jacobs seed ac∣cording to the flesh, and so have right to those promises made to him and his seed, and how∣ever they behave themselves, though never so unlike him, to think they belong to them. No: m 1.4 they which are the children of the flesh, these are not the children of God, the children to whom the promise by God made to Jacob belongeth, but those n 1.5 who walk in the steps of the faith of that their father.

Things being thus at present with Israel, clean contrary to what they ought to be, so as that they could not have any ground to ex∣pect that the promises made to Jacob should still be made good to them, and God should bless them, and shew them his power in de∣fending them and doing good to them, what can be so properly urged on them, as that they should return unto the God of Jacob by repentance, and get to be reconciled to him, by walking henceforth in the ways of Jacob? Hence then in consideration of those passages expressed, or suggested, is, according to that translation which ours follow, neces∣sarily inferred, this as an exhortation proper∣ly following, Therefore turn thee to thy God, &c.

So according to that rendring of the word which ours give, viz. Therefore turn thee to thy God, is there a proper connexion between these and the preceding words, and we have no reason to doubt that it is a perspicuous and proper rendring of both, the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ve, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veateh, by therefore, and the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beloheca tashub, turn thou to thy God. Yet are there who differ con∣cerning both, and so, in making the conne∣xion, as by viewing some of them will ap∣pear. As to the conjunctive (or as ours make it, illative) particle, the Syriack ren∣ders it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dein, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Latin Translator ren∣dring, tu itaque convertere ad Deum tuum, makes it wholly to agree with ours, but that particle being usually put in the signification of moreover, or but, if it should be so taken, here would make a little different reading, moreover, or but, ( o 1.6 quare & tu &c.) or and, do thou also turn unto thy God, which will be the same with, therefore do thou also turn, viz. as Jacob did; which will be still an exhortation to the same duty, and inferred from the example of Jacob, that they might be like him, and ob∣tain like favour, to * 1.7 which the particle there∣fore, may also refer, as well as to the consi∣deration of their present unlikeness to him, and with that so rendred will agree that of Castalio, tu quoque ad Deum tuum redeas, and thou also. That also of those who render it, autem, but, will be to much the same pur∣pose. R. Tanchum explains it by, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with all this, or, yet notwithstanding, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notwithstanding, the cure of this malady, (viz. the ill condition which you have brought your selves to by your evil doings) is in your hand, which is that you turn unto God, which in this agrees with our ren∣dring, in that both imply, that the only way for them to escape God's judgments is repen∣tance, and by that they may yet hope to ob∣tain God's favour.

The particle and, by which it is by many rendred, will be indifferently taken in any of these senses, according as the verb following shall require. That verb is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tashub, which is of the future tense; but by ours rendred, as that tense in the Hebrew is oft used, in the signification of the imperative mood, turn thou &c. And so it is by others, as we have seen in the Syriack, by others in the future, & so in the Vulgar Latin as most commonly readd, con∣verteris, which the Doway accordingly en∣glisheth, and thou shalt convert to thy God. But p 1.8 some observe it by others to be readd, conver∣taris, or convertere, be converted; and q 1.9 others say, it is however so to be understood, ex∣horting them so to do, that they may be like their father Jacob.

Others look upon it as telling them what they ought to do; so Arias Mont••nus ob∣serves the form of the future, ad officium per∣petuo faciendum accommodari, to be used to de∣note a duty that ought perpetually to be done; and so this here to shew that it was the duty of the Israelites faithfully to cleave unto God, and serve him, whom they had found hitherto to have taken care of them by his providence, and as they would desire he should still take care of them. In this way the Arab. MS. reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and thou oughtest to return unto thy God. These all, however they differ a little as to the con∣nexion, yet as to the signification and constru∣ction of the words agree that by them is de∣noted a turning unto God, so that the pre∣fixe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beeloheca, should signi∣fy the same as if it were the letter or par∣ticle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 le, or some other particle signifying to, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 el, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad, with which that verb when it imports turning to God by repen∣tance is usually construed, whereas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be, other∣wise more usually and properly signifies in, or with, and that is by R. Tanchum here noted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 r 1.10 the letter b in the word beeloheca is in place of l, for that the meaning is, turn, or thou shalt return, to thy God; but it being not com∣monly so used, others think it to be taken in its more usual signification, and so ought to be rendred, and thou turn thee in thy God: so the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the printed Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the Latin Translator renders, tu ergo per Deum tuum convertere, do thou therefore by thy God turn, more literally it would be, and do thou re∣turn in thy God. Cyril also saith it is as much as, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by God, i. e. thou shalt do it by him, i. e. by his chastisements brought to return to him, though otherwise thou wouldest not; which makes necessarily something a different meaning, as s 1.11 Mercer thus explains it, i. e. ope Dei, by the help of thy God, as much as to say, si resipisce∣re coneris &c. if thou shalt endeavor to repent, God will not fail thee of his help, but will be with thee to reduce thee to himself. And the same he takes to be the mind of Aben Ezra expounding it, if thou wouldest return to thy God he would help thee to reduce thee to himself. R. Sa∣lomo seems much after the same way to under∣stand it, though he mentions not the word God, thou maiest rely on t 1.12 his promise, and his (staff, or) support, in which he hath bidden thee to confide, and thou shalt return to him, only keep mercy and judgment &c. Him, I suppose, Drnsius follows, when he says, forte per beth fiduciam innuere vult &c. i. e. perhaps by the letter, or particle be, he intimates trust or confi∣dence, as if he should say, fretus Deo tuo redi ad eum, relying in, or on, thy God return unto him: but Kimchi goes farther, and doth not only change the construction of the words, by reason of that particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b, signifying in, being joined with the noun governed by the verb, but looks upon it as probably requiring the verb it self to be taken in a different significa∣tion from what the others give, viz. not of turning to, (though he saith it may be also so rendred) or turning by the help of God, but of resting, that it may be rendred, and thou shalt rest in thy God; his explication of it being, thou which art the seed of Jacob if thou wilt rest in thy God, on this condition maiest thou rest on him, and shalt not fear any enemy, if thou keep mercy and judgment &c. The Chaldee seems to favour it, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the ordinary Latin translation, (as in Bibl. Pol.) renders, tu autem in cultu Dei tui confortaberis, that is, but thou shalt be strengthened in the worship of thy God; but others render, fortis, or firmus esto, be strong, or firm, or persist in the worship of thy God. Both these doth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shub signify, viz. to return, and to rest, and both make here a good meaning. The particle signifying in, joyned to it may seem to favour Kimchies opinion, which Abarbinel also in one exposition follows, but the u 1.13 following words seem rather to agree with the notion of turning by repen∣tance, the words being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chesed umishpat shemor, keep mercy and judg∣ment, the doing of which is a proper note of conversion, or turning to God by repentance, and effect of it, and so withall (that the other meaning by Kimchi given may at once be ta∣ken in) a cause of finding rest and quiet in him, which they that will find, must keep them.

Cocceius takes the words in yet a different signification, rendring, & tu in Deum tuum

verteris? and wilt thou turn against thy God? alledging for like use of the word Lam. 3.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against me is he turned. In this way will the scope be the same, viz. a calling on them to turn to God, and not against him: but this way that ours take seems the plainest.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shemor, keep, so the LXX 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Chaldee and Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tar, both Arabicks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Vulgar Latin and w 1.14 others custodi, x 1.15 others serva, or y 1.16 observa, all to the same signi∣fication with our keep; in which word z 1.17 some place an emphasis, as if it were more than if he had barely said, do mercy and justice, viz. that it seems to require not only a doing of them slightly, or at a 1.18 some times, but with dili∣gence and constancy attending to the things named, so as nothing belonging to them be omitted, which things are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chesed umishphat, mercy and justice.

Concerning the signification of the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chesed, we have elsewhere spoken, as on c. 2.19. where it is rendred loving kindness, and c. 4.1. where it is rendred mercy, and c. 6.4. where it is rendred goodness in the text, but in the margin mercy, or kindness, and v. 6. where it is again rendred mercy, as likewise c. 10.12. From what hath been said on those places, and more especially on c. 6.4. it ap∣pears that the word as it is more usually spo∣ken of mercy and kindness from God to man, or man to man, so that it may be taken also for piety of men towards God, and there be who think it may be so rendred here, viz. & pietatem, that so it may denote as well piety towards God, as kindness towards men. The MS. Arab. seems so to take it, rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 addin, religion. Castalio doth render it pieta∣tem, and Drusius saith it may be so rendred, piety, ut ad primam tabulam referatur, judi∣cium vero quod sequitur ad secundam, that so it may comprehend the duties of the first table, and judgment, which follows, those of the second table, and so both together injoyning them to keep all their duty to God and men. But others, as he also observes, taking it in its more usual notion of mercy, refer it to the duties of the second table, all which they will have to be noted out by these two, viz. 1. chesed, mercy, which then will comprehend both bowels of mercy, b 1.19 inward compassion and tender affe∣ction, love, kindness & gentleness towards men, and also all outward acts of beneficence and charity in doing good to them, even above what strict justice might require, c 1.20 pardoning their faults, bearing with their weakness, re∣lieving their necessities, doing to all as we would they should do to us; and 2. mishphat, judgment, which imports doing right in all kinds, rendring to all their due, so as not only to concern that equity which is by those in place of publick judicature to be observed in their passing sentence, but also that which every private man in his dealing with others ought to heed to, giving to all their due, not defrauding, hurting, or oppressing any, to omit other things as perhaps not so much pertaining to this place, which under this name also may be comprehended, viz. giving to God his due, and being also just to themselves, and judging themselves impartially for their sins, and du∣ly reproving others, as we have shewed on Micah 6.8. where both these words likewise occur in his saying, what doth the Lord require of thee but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 asoth mishphat, to do judgment, i. e. as ours there render it, to do justly, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veahabath chesed, to love mercy. From the joyning these here toge∣ther Lyra observes that they are both together to be heeded to, so as one be not defrauded of its due exercise under pretence to the other, that we do not pretending to mercy omit to do what is just, nor pretending to strictness in judgment transgress the bounds of mercy and charity, quoniam misericordia (saith he) sine judicio pusillanimitas est, & judicium sine mi∣sericordia crudelitas, because mercy without judgment is pusillanimity, (or shews want of courage,) and judgment without mercy is cruelty. Both these doth God himself exercise together, I am the Lord which exercise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chesed mishphat utsedekah, loving kind∣ness, judgment and righteousness; for in these things I delight, saith the Lord, Jer. 9.24. As he himself delighteth in exercising them, so doth he also delight in seeing others to exer∣cise them, and requires those that understand and know him, so to do. That these here may shew themselves truly to turn to him, he com∣mands them to keep and observe them.

These words so understood do indeed plain∣ly comprehend all the duties of the second table, our whole duty to man, and d 1.21 those that go that way that we are speaking of, look then on those that follow, and wait on thy God continually, to respect the duties of the first table containing our duty to God, looking on the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kavveh, which ours render wait, others spera, hope, as the Geneva En∣glish do, others fide, trust, as e 1.22 comprehending whatsoever the love of God requires from us, in iis quae ad Deum immediate spectant, in those things which immediatly respect God, uno sperandi verbo, under the one word of hoping. For, saith Rivet, he that adheres to God and is in∣tent on him, or depends on him, in vero Dei cultu omne tulit punctum, hath reached to the ut∣most

point in the true worship of God; for hope in God cannot be without faith, from which ariseth invocation, and then necessarily follows thankfulness; so that under this word by a synecdoche is comprehended all the worship of God. But then, why the duties of the second table are put here in the first place, they think this a plain reason, because men may deal hy∣pocritically in their pretence to the duties of the first table, pretend much interest in God, to acknowledge him only as their God, to be zealous in his service and of his honour, and mean while neglect their duty to men; yea colour the breach thereof, their wrongs and injuries to them, under the pretence of pro∣moting his glory, whereas this can be no true piety. That requires that f 1.23 he that would ap∣prove himself to love God, love his brother also, and exercise mercy and judgment to him, and by these fruits is his piety made visible, and to be judged of by men; and therefore do the Prophets frequently, inverting the or∣der of the commandments, urge these in the first place, as that by which the truth and sincerity of their respect to the other may be discerned, and is made manifest. So they ob∣serve that Micah, c. 6.8. useth the same or∣der, saying, what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? putting first their duty to man, as that whereby the sincerity of what they shew of duty to God will be discerned, and that our Saviour Christ himself, Matt. 19.17, 18. to him that asked him what Com∣mandments he should keep that he might have eternal life, answereth, these, thou shalt do no murder, thou shalt not commit adultery, thou shalt not steale, thou shalt not beare false witness, honour thy father and thy mother, and thou shalt love thy neighbour as thy self, which are the Com∣mandments of the second table, here compre∣hended under keeping mercy and judgment, with∣out expresly mentioning the Commandments of the first, which no doubt he would profess himself to observe, but except he kept these, could not approve himself to men so to do.

But although this which they say be unde∣niably true as to the matter, yet I doubt whe∣ther it be a necessary proof that the Prophet here useth that method that they say he doth, of putting first the duties of the second table in these words, keep mercy and judgment, and then after them those of the first in these fol∣lowing, and wait on thy God continually. For why may we not as well think the foregoing words, viz. turn thou to thy God, to respect the Commands of the first table, and to require the due observance of them, which all certainly the turning unto God in reality and truth, or (ac∣cording to the other reading) the acquiescing in him as their God, doth necessarily compre∣hend? And then will these last words fol∣low as a farther exhortation, calling on them to attend on God in constant performance of those duties, or else as a motive to urge it on them, from the benefit of so doing, and the happy condition they shall then be in, of se∣curity in God, and confidence for depending and relying on him in all occasions and condi∣tions, as if they sounded, then wait, hope, or trust; or the LXX have it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, approach, or draw neer to thy God continually.

g 1.24 For such use hath the imperative mood not infrequently, so as to infer what shall follow on the doing somthing before injoyned, as Gen. 42.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this do and live ye, i. e. do this, then you may live, or shall live; and Prov. 4.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 keep my commandments and live, i. e. then shalt thou live, with other like examples in which it doth not so much injoyn the doing of a thing, as shew they shall be in a capacity of doing it. So here, in this way, will the words im∣port, turn to thy God, and keep mercy and judg∣ment, and then shalt, or mayest thou, securely wait on thy God continually. h 1.25 This way Gro∣tius seems to take, his note being, non est quod ipsi diffidas dummodo tu officium tuum ficias, there is no cause that thou shouldest distrust him, if thou do thy duty. So Brenn. sic semper spem tuam in Deo colloca••e poteris &c. so ma••est thou still place thy hope in God. And that I take to be the meaning of R. Salomo, keep mercy and judgment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and thou hast confidence given thee to hope for his salvation continually.

Kimchi seems to take these words as an ex∣plication of the former duty, while for ex∣plication of them he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for this is righteousness, and right (or just, and meet) that thou wait continually on the Lord; which way others men∣tioning seem to approve of: So Capito, haec tua justitia, haec tua aequitas, ut indesinenter speres in Dominum Deum tuum: alias per spem devergens, iniquus atque injustus &c. this is thy justice, this thy equity, that without ceasing thou hope in the Lord thy God: turning aside thy hope any other way thou shalt be inju∣rious and unjust: so Drusius, quod aequum est ut hoc facias, nam ab eo omnia manant, it is just that thou so do, for all things come from him; and Petrus à Figuiero saith, that judicium, & justitia, & rectitudo mentis est id quod sub∣jicitur, judgment and justice, and rectitude of mind is that which he subjoins, viz. in the next words, wait on the Lord always. Thus they make out the connexion or dependance of these

words with the former, but the former way may seem plainer.

By what we have spoken of the connexion of these latter words with the foregoing may sufficiently appear the scope of them; yet may we add somthing concerning the signification and force of them singly. By the different, but equivalent rendrings of the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 kavveh, which we have mentioned, wait on, hope in, trust in, appears the signification of the root of it, which is, according to Abuwalid, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hope, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wishing for, desiring, or expecting; and according to Kimchi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hope and expectation, waiting on or for. The learned i 1.26 Nic. Fuller comparing it with another signification that the same theme hath of gathering, or flowing together, thinks this may be taken from that, in as much as, ad eum quem expectamus confluunt vota nostra, & assidue fertur animus vehe∣menti desiderio, to him whom we expect, or wait for, our desires flow together, and our mind is continually carried with vehement desire; which will not ill fit the purpose here, where is ma∣nifestly required a setting the whole inten∣tions of the heart on God, with a confident dependance on him, and patient hope and k 1.27 expectation of good from him, which how constant, firm, and sincere it ought to be, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tamid, continually, joyned to it, shews. That word hath no small weight in it, shewing with what circumstances, or pro∣perties their waiting, or hope on God, and trust in him, ought to be attended; as that it ought to be on him alone, on him always, with∣out doubting, fainting, failing, intermission, or ceasing, in all occasions & conditions that may befall them without exception of time: even in their adversity, quantumvis res videantur desperatae, although they may seem in a desperate condition, saith Rivet, that they may not there∣by be driven to hope in any other, or to look after any other but God alone, who can and will deliver; to which purpose the Chaldee, expect the deliverance of thy God always. In their prosperity, saith Kimchi, although thou enjoy much prosperity and wealth, and riches, as pro∣fessing all to be from him, oughtest thou to be mind∣full of him, confessing all to be from him, as in the Law it is said, that they should not say in their heart, my power and the might of my hand hath gotten me this wealth, but thou shalt remember the Lord thy God, for it is he that hath given thee power to get wealth, Deut. 8.17, 18. not as they at present, who said, v. 8. I am become rich, I have found me out substance. To the like purpose Aben Ezra, and hope in him, or wait on him, and rely not on thy wealth, or on thy strength, for from him is to thee thy strength, and and also thy wealth.

Others look upon it, as having respect to their present sinfull condition, that notwith∣standing they had turned from the Lord they should yet hope in him for pardon of their sins, and deliverance from those evils that their sins had brought on them. So Zanchi, he teacheth that although they be immersed in many sins, yet with confidence and hope in God they should still lift up their heads towards God, and though he should seem to be wroth with them, and become their enemy, yet they should never despair of his mercy, but hope in him, and wait on him always, as Job, who saith c. 13.15. though he slay me, yet will I trust in him; for there is no time in which, nor any sin so great for which, we should cease to trust in God. Consonant to this is what we have Psalm 45.5. Wherefore should I fear in the days of evil, when the ini∣quity of my heels shall compass me about; and Psalm 130.7, 8. let Israel still hope in the Lord, for with the Lord is mercy, and with him is plen∣teous redemption, and he shall redeem Israel from all his iniquities.

This particular doth Abarbinel also seem to refer to, giving for explication of the words in his sense, in cleaving to the Lord thou shalt be at rest and quiet, although thou hast committed much sin, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he will not hinder from thee the ways of repentance, this is that which he saith, hope in, or wait on, the Lord always. But without limiting this that they are bid to do, to any particular, there is no case, or condition can be put to which this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tamid, l 1.28 continually, will not ex∣tend it self, and be appliable.

In like general terms have we the same du∣ty, though in different words, exhorted to, Isaiah 26.4. trust ye in the Lord for ever; and the reason why they should so do added, for in the Lord Jehovah is everlasting strength. Which reason we have here also in the pre∣ceding verse, the Lord God of hosts is his memo∣rial•• from his being so is inferred this ex∣hortation, therefore wait on thy God continually. That certainly is the reason for which they may without doubting, and ought so to wait on him, yet it being not immediatly joined with it, but after other duties of, turning to their God, and keeping mercy and judgment, in∣tervening, plainly shews that there is a due qualification required in them, that they may be fit, and have confidence so to do, viz. that they first turn unto their God, and keep mercy and judgment, viz. by repentance and doing good draw neer to him, and then they may also

with good assurance draw neer to him (as the LXX not amiss to the meaning, though not so strictly to the signification of the word here, renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in waiting and relying on him, not doubting but in due time he will do what they wait on him for, when and how it shall be best for them. This inseparable connexion is there between these duties, and one requires necessarily the other. First they must turn to God, and keep mercy and judgment, then must they, to shew their right thoughts that they have of him, that they know and remember him by his memorial Jehovah, wait on, hope, or trust in him, and then may they boldly, and confidently do it, not fearing any disappointments, he being such, and no change or failing in him. If otherwise by neglect of those duties separating themselves from him, and putting him from them, they shall pre∣tend to wait on him, and fail of being regarded by him, they are not to say that they are in vain bid to wait on him: we have an answer for them in what is said Isaiah 59.1, 2. Be∣hold the Lords hand is not shortned that it cannot save, neither his ear heavy that it cannot hear, but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. Why? Not that he is not the same that he was then, when he bad them to wait on him, but that they were not such, or so qualified as to be fit to wait on him, nor such as he bad so to do. So where the same confidence is given of trusting in the Lord, is added as a necessary qualification in them that will so do, and do good, Psalm 37.3. They that will commit their souls unto him as unto a faithfull Creator, must do it in well doing, 1 Pet. 4.19. So do these duties here exhorted to, depend one on another, and that they may be fit to perform this latter conti∣nually, they must continually perform the other: that word, though joined to this and expressed in it, is necessarily supposed and understood in the others also. A failing in them will cause an incapacity of doing this effectually, but they being heeded to, nothing shall make this ineffectual, or not to obtain its proper end, and be a constant comfort to them, that m 1.29 nor tribulation, nor distress, or persecution, or famine, or nakedness, or peril, or sword, nor death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate them from the love of God. No failing can ever be on his part, let them not fail themselves by omitting their duty to him, but constantly do that, and then may they with confidence wait on him, and that continually, they shall never fail of what shall be good for them.

Other words also in this verse are there which besides their ordinary signification have here an Emphasis in them, and imply more than is expressed, as the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 veattah, and thou, or and do thou also turn &c. The calling on them particularly with this word coupled to the preceding by its con∣junction, or illative, and, or, therefore thou also, intimates that at present they were not so as he, to whom respect is had, was, viz. their fa∣ther Jacob, and so taxeth their being degene∣rate from him, and altogether unlike him. He clave stedfastly to God, and would not on any terms let him go. Their being called on that they should return to that God, shews that they had not so done, but had let him go, or turned away from him, and therefore that they might approve themselves to be of the same mind with Jacob, and to be like him, and obtain that blessing which he did for him∣self and them, must turn again to God, lay fast hold on him, and cleave to him: till then they shall in vain boast of their relation to him, and call themselves by the name of Jacob.

In the second place we may observe much the like, in that the affix of the second person 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ca, in Eloheca, being of like use, of parti∣cular designation, and restraining or appropri∣ating the subject spoken of, in some particular respects to him that is spoken to, which it hath not to others in common. It being here twice joined (viz. in respect to a double or re∣peated duty) to the name of God, appro∣priating or limiting him (as it were) to E∣phraim, so as if he were by some peculiar in∣terest and relation theirs more than he is others, or ought so to be, doth not obscurely tax them both for defection from God, and great ingratitude to him. Thy God, not so on∣ly as to others, being God of all, but so as to note peculiar right in him to thee, and in thee to him; for so God, although God of all in common, yet had still such to whom in a pe∣culiar manner he owned himself as such, and chose those from among others for his pecu∣liar people. So St. Peter calls those believers in Christ, who were brought by those means into a neerer relation to God than formerly they were, and from n 1.30 lo Ammi became Ammi, a chosen generation, a peculiar people, 1 Pet. 2.9. whom he teacheth to call God, his God, and their God, John 20.17. Such of old before Christ's calling in others to that great privi∣ledge, were more particularly Israel above all other nations. God had avouched them for his peculiar people, and they him alone for their only God, Deut. 26.17, 18. He in so doing promised them to make them high above all nations in praise, and in name, and in honour, that they might be an holy people unto the Lord

their God, v. 19. This priviledge he had vouch∣safed to them while they were yet in their fa∣thers loins, as he promised to be a God to Abraham and to his seed after him, Gen. 17.7. They in avouching the Lord to be their God had obliged themselves to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice, not to serve any other God but him.

How the Lord made good his word to them, the history of Scripture all along sheweth, as in preserving them in Egypt, and raising them up to be a great people notwithstanding all the indeavors of Pharaoh and the Egyptians for destroying them, Ex. 1. so from the land of Egypt, which he in particular mentions here v. 9. as that goodness whereby he shewed that he was the Lord their God, so that all the world could not but confess that there was no nation so great that had God so nigh unto them, as the Lord their God was to Israel, Deut. 4.6, 7. But how they most ungratefully on their part brake covenant with him, as all the many sto∣ries of their rebellions in the Scripture shew, in departing from him, and denying by their deeds (what in words they would profess) that they acknowledged him to be their God, contrary to the example of Jacob their father; so do these words plainly intimate by bidding them turn unto thy God, and wait continually on thy God. This shews that in that condition they were at present in, they did not so, and in∣deed that which they are always in this pro∣phecy taxed for, is their forsaking God to run after their Calves, and Baals, and other Idols, as acknowledging them the givers of good to them, and for, instead of depending on God and putting their trust in him alone, their looking for help to maintain them in their rebellion against God to the Egyptians and Assyrians: so that in speaking to them in this language, thy God, which in it self contains the greatest dignity, and greatest priviledge and happiness that can be to any nation, as happy are that people whose God is the Lord, Ps. 144.15. he doth indeed rather shew forth their dis∣grace, and reprove them, in that he that had all along been so, and ought to be so, and would be so for his part, was by their default for∣saking him in falling from him, made not so.

And so these words, while they shew what they ought to be, and exhorting them to be so, do at once tax them for not being so, and shew that now in stead of these great privi∣ledges which they might expect from the Lords being their God, there was no reason they should look for any thing from him, but what he saith Amos 3.2. you only have I known of all the families of the earth, therefore will I pu∣nish you for all your iniquities. How contrary also they were to what they are in this verse shewed that they ought to have been, and are e∣horted to be, the next words likewise ex∣presly shew.

Notes

• i 1.1

  Jon. 2.5.
• k 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• m 1.4

  Rom. 9.8.
• n 1.5

  Rom. 4.12.
• o 1.6

  Grot. Bren.
• * 1.7

  Exemplo Jacobi.
• p 1.8

  Petr. à Fig.
• q 1.9

  Sa. Menoch. Tir.
• r 1.10

  He saith that on the contrary 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l, is sometime used for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 b.
• s 1.11

  Tar∣nov. approves his way.
• t 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.13

  Rivet.
• w 1.14

  Fag. Munst. Tig.
• x 1.15

  Cast. Grot.
• y 1.16

  Jun. Trem.
• z 1.17

  Petr. à Fig. Zanc. Par. Tarnov.
• a 1.18

  See c. 6.4. God is not pleased with such 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 goodness or mercy as goeth away like a cloud, or as the early dew.
• b 1.19

  Zanchi.
• c 1.20

  Pam.
• d 1.21

  Calv. Zanch. Pare. Riv. Tarnov.
• e 1.22

  Rivet.
• f 1.23

  1 John 4.20.
• g 1.24

  Gloss. Gram. l. 3. p. 358.
• h 1.25

  So Dr. Stokes, so maiest thou altogether expect the like help from God, and put thy trust in him.
• i 1.26

  Cap. Conc.
• k 1.27

  It includes fiducia, none wait so on any, in whom they have not confidence grounded both on his ability and will.
• l 1.28

  See 1 Chron. 16.11.
• m 1.29

  Rom. 8.35.
• n 1.30

  C. 2.23.