A commentary on the prophecy of Hosea by Edward Pococke.

v. 10. I have also spoken by the prophets &c.

There are in this verse three verbs, the first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dibbarti, rendred, I have spoken; the se∣cond, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hirbeti, I have multiplied; the third, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adammeh, rendred, used similitudes. The two first are in original of the form of the preterperfect tense, and so rendred by ours, as we see. The third 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adammeh, of the future tense, and so would properly signi∣fy I will use similitudes, not, I have used, yet by ours rendred as in the preter tense, used, i. e. did use, or have used: and if they be so taken, and the preceding words being taken, as we think them by ours to be taken, for a promise of good to them, they would, I sup∣pose, joyned to what God before declares of himself, that he was their God from the land of Egypt, be a farther declaration of such means whereby he had shewed himself all along so to be, viz. in that he had instructed them by all means which for that end might be used, con∣cerning his will, how they ought to seek him, and how to behave themselves, that they might retain his favour, and obtain his blessing, and thereby evidently shewed that he desired and meant still to do them good, so that they had no reason to forsake him, and fly to, and depend on other things, but wait only on him: or else an assurance will it be that he would make good to them that promise which he made, as that which he had before in sundry ways by his Prophets made known to be his purpose.

But b 1.1 others who so take these former words, viz. for a promise of future good by calling them in Christ, think a plainer mean∣ing made by rendring the verbs all in the fu∣ture tense, I will speak to them by prophets, I will multiply visions, and I will use similitudes, viz. use sundry ways and divers manners of teach∣ing, whereby they may be taught what they ought to know concerning him: so that this may follow on the preceding as a farther de∣claration of what benefits they shall enjoy in his Church under Christ, such as are also pro∣phecied of as priviledges of that time, Joel 2.28, 29.

If with others, who take the former words as a threatning of evil, the foregoing words be rendred as in the days of Moed, and that be understood of that time wherein the Israelites dwelt in tents in the wilderness, and so that which is said shall now again be done, to, or by, these, likened to what was then done to, or by, their forefathers, the verbs being all taken in the preter tense, as by c 1.2 some, as we have seen, they are taken, they will shew the great∣ness of their wickedness and their folly, in that they did what they then did, and made it necessary that God should use this method which he threa••ens to do towards them, not unawares, and because they knew not better, but through meer obstinacy and pertinacy; God having used all possible means to in∣struct them by his Prophets to know better, and earnestly called on them to do better, but they refused to give ear and receive ad∣monitions. But Abarbinel, rendring those words, at the days of moed, i. e. at the time by me appointed, and then rendring the two first verbs (as we have likewise observed) in the preter tense, I have spoken, I have multiplied, &c. and the third in the future, I will use, or propose similitudes, makes out the meaning, that if they should ask when he would make them so to dwell, it should be at the time by him determined, and that he had already declared and given warning of that time by some of his Prophets before Hosea, and would yet far∣ther give notice of it by others of them to come after, that so none could be igno∣rant of it, nor pretend to be surprised una∣wares, and that if they had had any certain notice of it, they would by their repentance and coming in to God have prevented it. To the same purpose doth Arias Montanus also explain it, who saith that God saith that he thus had declared, and would declare what concerned that time by his Prophets, ut quam testatissima omnibus res esset, nec ad casum, neque ad fortunam referri à quoquam posset, that the matter might be most evident to all, and could not by any be attributed to chance or for∣tune.

d 1.3 Those who render the former verse with an interrogation, do so render this also, and put these verbs in the same mood and tense that they did them there, and should I speak any more by prophets to them? should I yet multiply visions? and use similitudes by the hand of the mi∣nistry of my prophets? and so do they set forth the desperateness of their condition, as past hopes of recovery, when God seeing it in vain to work upon them by any ways of perswa∣sion, will no longer use any such kinder means as words, visions, and similitudes and figures, but speak to them per res ipsas quas sentient,

by the things themselvos which they should feel ana suffer.

According to e 1.4 those who look upon the former words as a declaration of what great good things God had done all along, and still did for them, these also (the verbs being all rendred in the preterperfect tense) will be a farther declaration of his great goodness to them, in that he had never ceased to call upon them, and in sundry ways to instruct them by his Prophets, that so they might not through ignorance err; which makes manifest that they did out of meer wilfulness forsake him and his ways, and so wilfully pull on themselves such evils as they shall suffer: and so according to Calvin's way are they an am∣plification or aggravation of the sins of that people, in that they could not in excuse of them pretend error or ignorance, having been not only by the Law, but by the Prophets continually admonished to do otherwise, and could not without contempt of the Prophets, and God's message by them, have done as they did. They are hereby left f 1.5 without all excuse, God having used all ways to make them know and do better. Cyril looks on it as a reproof of them for seeking to Idols and their false prophets to know what con∣cerned them, whereas they had God's pro∣phets to instruct and inform them of what it concerned them to know.

According to Jerom's way of taking the former words as a conditional promise of doing good to them if they would do as he required of them, these would be as a reason why they should not think strange either of the promise or the condition, viz. because it was that of which he had all along, and that in divers ways, given them notice by the Prophets, viz. that he was desirous that they should be converted and live; and for that end used all along those means by the ministry of the Prophets which he mentions.

So are these words by Expositors, according as they understand the foregoing verse, diffe∣rently rendred, applied, and referred, by some to what was past, by others to what was to come. The expressions that we have in them, though tending to one end, are dif∣ferent, shewing, according to some, in what divers ways at sundry times he spake in time past unto the fathers by the Prophets, (to use the Apostles words Heb. 1.1.) according to others, such as he would use likewise under Christ, to whose time S. Peter notes them to be referred, and accordingly in them to have been fulfilled that prophecy Joel 2.28. wherein are expressed likewise sundry ways by which God would reveal his truth and will to men, for instructing and bringing them in to his obe∣dience.

As for the terms by which those ways which God said he had used, as some, or would use, as others, are here expressed; they are first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vedibbarti al hannebiim, they are by ours rendred, I have also spoken by the prophets, well, I think, ac∣cording to the meaning, although Drusius seems to taxe Tremellius for so rendring it, per prophetas, by the prophets; because he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 al will scarce be found in that signifi∣cation of per, by. Himself renders, loquar ad prophetas, I will speak to the prophets, as the LXX also do, and notes that it may be rendred, cum prophetis, with the prophets, as the Chaldee renders it, and so also the Sy∣riack. The Vulgar Latin, super (as that par∣ticle usually signifies) prophetas, which the Doway literally englisheth, I have spoken upon the prophets, which rendring to g 1.6 some seems here very proper, as denoting that the words which the Prophets spake were not of them∣selves, but came upon them, or to them, from above from God. Which being not so clear an expression, h 1.7 some that follow the Vulgar, ob∣serve by, super, upon, to be meant, ad, to. i 1.8 Others, cum, with, as Kimch•••• also notes it here to signify. The MS. Arab. renders as ours and others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by. But that ex∣ception of Drusi••s I look on but as a nicety, for besides that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in other cases will be found to k 1.9 signify, per, by, all these will be coinci∣dent, and give but the same meaning, to express by what means God communicates his will to men, by his inspired instruments the Prophets, into whose mouths he put his words which they should declare; which the Apostle Heb. 1.1. calls his speaking by the prophets; and S. Peter expresseth by saying that holy men of God spake as they were moved by the Holy Ghost 2 Pet. 1.21. The Spirit of God was in and upon them, he put his words into their mouths, directed and moved them to speak it to whom he would; so that speaking to, or speaking with the prophets, was to that end, that they might speak to others, and accord∣ingly they spake. To say he spake to the pro∣phets, supposeth and comprehends all these as concurring in that act which he here mentions.

Abarbinel taking it to sound that he spake 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the prophets, notes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and this in a dream, viz. that it imports his revealing his word to them in dreams, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dibbur, speaking, being in this kind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appropriated to dreams, ac∣cording to what is said Num. 12.6. If there be a prophet among you, I the Lord will make my self known unto him in a vision, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

bachalom adabber lo, I will speak unto him in a dream. The same is likewise by others noted. So Drusius, per somnium scilicet, to wit by a dream, and that usually by night. And Rivet likewise takes it after him. But here is nothing to limit the word only to dreams in the night, but that it may com∣prehend any way by which God is any where in Scripture said to have spoken to the Pro∣phets, amongst which may be reckoned also what in the next place he here specifies, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 chazon, vision; for so it is said Psalm 89.19. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then thou spakest to thy holy one in vision.

He, saith he, multiplied visions; this we may understand by what is said Heb. 1.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and so Zanchi saith to be understood by multiplied visions, such as were diverse, & numero & specie, several for num∣ber and kind, many and different, l 1.10 condupli∣cavi visiones, I redoubled visions, sent m 1.11 visions after visions, n 1.12 so continuing in that kind to instruct them, both by the several Prophets, and by the same at several times. Vision seems to be somtime taken in as large a sense as pro∣phecy in general, as where it is said Prov. 29.18. where there is no vision, the people pe∣rish. Of old a Seer and a Prophet were sy∣nonymous. But here it is put as a particular kind of it different from that before called speaking, which taught, o 1.13 apertis ac dilucidis verbis, with open and perspicuous words, and from that which follows also, which taught by using similitudes. Vision therefore in that notion of the word in which it is here used, was a way whereby God did make known to his prophets and instruments such things as he would have them declare concerning things to come, or any part of his will, by repre∣senting them to them as plainly as if they saw them with their eyes and bodily senses, in such resemblances which did make them known to them, that they might discover them to those whom he would have to know them: whether that vision were p 1.14 corporalis, imaginaria, or intellectualis, as they distin∣guish them; corporal, when some appearance was represented to their bodily eyes; or ima∣ginary, when such forms were deeply im∣pressed on their imagination; or intellectual, by some intelligible image of the thing repre∣senting clearly to the understanding that which was to be revealed; and whether any such images q 1.15 were, in somnio, in dreams or trances, or, extra somnium, without dreams.

A third way of Gods revealing things, and instructing men by the Prophets is added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ubeyad hannebsim adammch, and uses similitudes by the ministery of the prophets. For what ours render in the text, by the ministery, is put in ••he margin, by the hand, noting that in the Hebrew it is so. So doth indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beyad literally sound, in the hand, or by the hand of the prophets. So the Vulgar and r 1.16 others render in manu, others per manum. But what else are these but to say that he did it s 1.17 opera & ministerio pro∣phetarum, by the work, or means, and ministery of the prophets. Ribera saith he would rather understand it, per locutionem & verba pro∣phetarum, by the speaking and words of the pro∣phets, than, per ministerium, by the ministery. But this distinction, I think, is but nice, and the word mi••istery includes what he would have, viz. the speech and words together with the gestures and actions of the Prophets, all ways, all that they did or said for making God's will known. * 1.18 Others think it sufficient to express it by, per, by, alone without men∣tioning distinctly any thing that may answer to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yad, hand, as if that with the prefixe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be, made up but one particle so sounding, viz. per, by. And that also may sufficiently comprehend all that the Prophets did or said, as moved and directed by God. And that here spoken of, God saith he himself did or would do, making use of them as his instruments, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adammeh, I used, (as ours and others in the preter tense) or will use (as the verb is indeed in the Hebrew in form future, and as we have said is by others rendred) similitudes.

But besides that difference betwixt Inter∣preters concerning the rendring this verb as to the time or tense, there is farther difference, as either it is rendred as a verb active, or a passive. The LXX and Vulgar Latin seem to have taken it as of a passive signification, the Greek rendring it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the printed Arab. following it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tashabbahto, and the Syriack also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ethdamit, all which are expressed by that of the Latin assi∣milatus sum, which those of Doway English, in the hand of the prophets I have been resembled; which makes t 1.19 Cappellus positively say of the LXX, legerunt, they did read otherwise than is now readd, viz. not adammeh, which is active, but eameh, or eddameh, which forms have the passive signification. But I look upon it only as a conjecture of his, which it is not necessary to assent to, there being an easier way of reconciling their translation here with the ordinary Hebrew reading, given by u 1.20 such

as follow the Vulgar Latin, and expound ac∣cording to that, viz. that the Author thereof (and so we may think of the rest) thought adammch, being of the active voice, and signi∣fying assimilabo, I will liken, or as put for the preter tense, assimilavi, I have likened, to require to be understood after it, me, my self, which will then be all one with I will be, or I was likened, or was represented, and chose therefore so to render it passively, denoting that he was represented, i. e. did represent himself by the Prophets, speaking and doing what they spake or did as in his person and so likewise in their expositions of the expression they fall in with those who should render it actively. So Petrus à Figueiro, Assimilatus sum, hoc est, per Prophetas proposui similitudines, exempla, & parabolas &c. I was likened, saith he, that is, by the Prophets I propounded, or set before you similitudes, examples and pa∣rables, accommodated for your instruction, and suitable to your capacity and understanding who do more easily perceive and understand spiritual and hidden things under the representation of bo∣dily things. The Hebrews, saith he read it actively 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adammeh. i. e. assimilav••, I have likened, subaudi me & Ecclesiam meam, understand my self and my Church, that is, I have set forth spiritual things under similitudes and parables, from things obvious to the sense; as when ••srael is compared to a vine, and the Lord to a vine ••resser, Is. 5. and as Jonahs being three da••s and rights in the depth of the sea and then cast up did prefigure the death and resurre∣ction of Christ. Which Jerom also instanceth in as an example of what, according to the Vulgar, God saith, assimilatus sum, I have been resembled; All the Prophets, saith he, made up allmost all their prophecies of figures and si∣militudes; which manner our Lord also observed in teaching the people, fullfilling what was said, I will open my mouth in parables, Psalm 77.2. Much to the same purpose Christophor••s à Castro; God, saith he, shews himself to have used all diligence, that he might reduce Israel to himself by his Prophets: by words hortatory, minatory, (or threatnings,) and promissory, by appearances and visions, Gods manner of dealing with the people, and the peoples with him was set forth; and also by similitudes and parables, in that the Prophets did liken God to many things, one while to a father, another to a friend, ano∣ther to a shepheard, to a judge, a lamb, a lion, and the like, that they might shew how he was affected to the people. By divers figures also did they foretell the acts of Christ, and promise the many good things by him to be brought to them, that so by them set as present before them, they might be the more moved to serve God. A simi∣litude, saith he, is, cum certis proverbiis, aeni∣gamtibus, aut ostentis res futura praefigura∣tur, when by certain proverbs, (or parables,) riddles, (or dark sayings,) or strange sights, (or apparitions,) somthing that is to come is fore∣shewed. What else, but things to this pur∣pose can be said for expounding the word taken actively, than these say for explaining it as by the Vulgar Latin taken passively? so that according to them, assimilatus sum, I have been resembled, is all one with, assimi∣lavi me, I have represented my self, or caused my self to be resembled and likened, by the sayings and actions of the Prophets; and if the meaning of both rendrings be one and the same, what reason is there to disturb the pre∣sent reading of the text, and to say that those ancient Translators did read otherwise than we now do?

Taking it therefore so to have been readd from the beginning as it now is, and to be a verb active, signifying, I likened, or I used, or w 1.21 set before them similitudes, there is not need to say more than hath been said of it as rendred passively: his using similitudes being by those who render it actively, expounded of his setting before them the lively draughts of things, concerning himself and them, which he would have them to know, x 1.22 propositis ima∣ginibus & picturis, as it were, by images and pictures set before them, in quibus doctrinam ad vivum depictam oculis suis intueri possent, in which they might behold with their eyes that which he taught, drawn to the life, that so there might be nothing that they could pretend for excuse of themselves, nothing that they could accuse of defect in him which might keep them from being convinced by all, and by their own consciences, of affected ignorance and willfull contempt, if they did not take notice thereof. And therefore doth the learned Mr. Lively not ill explain it by, diserte, fa∣miliariter, & perspicue docebo, I will teach them expresly, familiarly, and perspicuously; so, ut quod per praeceptum teneri non potest, per similitudinem teneatur, as that that which would not upon bare precept be taken notice of, may be retained by the intervening of a similitude, according to those words by y 1.23 some cited from S. ••erom, who observes that to have been a way of teaching familiar to those of Syria and Pa∣lestine, viz. to teach for that end by parables and similitudes. To omit many other in∣stances of similitudes in that nature, z 1.24 we have one at the beginning of this prophecy, where∣in Israel is compared to an harlot c. 1.

These three ways of teaching here by God mentioned, do comprehend all possible or pro∣bable ways which could be used to make known to men things which God would have them to know concerning him, and concerning

themselves, a 1.25 quis, quantus, qualis, who, how great, what a one, or of what nature he him∣self is, what he would have or required from them, and what is due to him. So frequent, and multiplied, are all these ways both in the old and new Testament, that none under either dispensation could, or may be, except willfully, ignorant of those things which they ought to know concerning God, his will and purpose, and their own duty. If the words be taken in the preterperfect tense, as of what was past, they will then more particularly concern the Israelites to whom the Prophet then spake, and by declaring what means God had used for their instruction leave them without excuse; yea argue and aggravate their great wickedness, b 1.26 notwithstanding their justifying themselves, that in all their labours none should find any iniquity, in that they did things contrary to what he had by several means accommodated to their capacities, di∣rected them to, and made known to them by his Prophets.

Those means, saith R. Salomo, he used for reproving them, and reducing them to good. R. Ab. Ezra, that they should warn them to to leave 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lying words, Kimchi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to put you in remembrance, or ad∣monish you. To say with Abarbinel that he used, and would continue to use those means only to make known to them those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 yeme moed, days of moed, or the appointed time, in the preceding verse mentioned or threatned according to his exposition of those words, which we have seen, I think is too much a re∣straining of the words, which seem rather to extend to all things that God saw fit by the Prophets to make known to them for their good, which he did by so many ways make plain to them, that by being neglectfull of them, they c 1.27 did shew themselves worthy of severe punishments: no ignorance could ex∣cuse them. For there was nothing that could befall them by which, except they willfully shut their eyes and ears, they could be sur∣prised, God doing nothing but he revealed his se∣crets to his servants the Prophets, and by his Prophets to them in some of those ways, Amos 3.8. so that they had warning of it, and time for repentance. If they be taken in the future tense, then will they refer to the times of the Gospel, as a promise of such plain and plentifull revelations which God would then give of himself and his will, which ac∣cordingly have been so given, as to leave without excuse those who neglect so great sal∣vation, by continuing ignorant of, or disobe∣dient to, him and his will set so evidently be∣fore their eyes.

The Chaldee rendreth the last word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adammeh, by a more general term, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have sent; but his meaning we may under∣stand by Kimchies exposition of the words, having, I suppose, an eye to him, because by their hand he sent to them similitudes and parables.

d 1.28 A later learned man renders the first words, I spake, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 al hannobiim, far differently from any of those whom we have mentioned, viz. loquar contra Prophetas, I will speak against the Prophets, as if he meant false Prophets. That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 al, doth somtimes signify against, as well as, upon, to, with, or by, there is no doubt, but why it should be here so rendred, I see no reason. It may per∣haps so rendred fit better with that mystical way of exposition which he gives us, wherein we cannot see it convenient to follow him: but certainly any other of the significations as proper to it as that, and as frequent, will better agree with the plain literal meaning which we take, and with the scope and cohe∣rence of the words according to that, and therefore we have no reason, forsaking all others, to follow him alone.

Notes

• b 1.1

  Lively, Diod. see Trem.
• c 1.2

  Trem. and see Theodoret.
• d 1.3

  Jun. Trem. Grot.
• e 1.4

  Pare. Tarn.
• f 1.5

  Munst.
• g 1.6

  Zanchi.
• h 1.7

  Ribera.
• i 1.8

  Per. à Fig. Menoch.
• k 1.9

  See Nold. Concord.
• l 1.10

  Capito.
• m 1.11

  Grot.
• n 1.12

  Pet. à Fig.
• o 1.13

  Pare.
• p 1.14

  Rivet on c. 1. p. 2. out of S. Austin.
• q 1.15

  Drus. River.
• r 1.16

  Ri∣vet.
• s 1.17

  See Pisc Zanch. Cast.
• * 1.18

  Pisc. Oecol.
• t 1.19

  Before him Ribera puts it as a conjecture, In promptu est etiam dicere non ita scribendum esse ut nunc scribitur, sed ita 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 eddameh, quod passivae vocis est, ac verietur, assimilatus sum.
• u 1.20

  Pet. à Fig. Chr. à Castro.
• w 1.21

  Proposui similitudines.
• x 1.22

  Trem.
• y 1.23

  Drus. Rivet.
• z 1.24

  Rivet.
• a 1.25

  Tirin.
• b 1.26

  Pare.
• c 1.27

  Theodoret.
• d 1.28

  Cocceius.