A commentary on the prophecy of Hosea by Edward Pococke.

11 I will also cause all her mirth to cease, her feast daies, her new moons, and her sabbaths, and all her solemn feasts.

I will also cause all her mirth to cease, &c.] These words are general, and seem at first hearing to extend to all joy and mirth in any kind, but by the following words are restrained to such publick, and as we may call it (according to their opinion and pretence) religious mirth, such as they took occasion for, and expressed in their more solemn festivities, and conven∣tions wherein they gave themselves to more then ordinary rejoycing, and shewed greater mirth then at other times, and thought it a necessary part of the celebration of those feasts, & so of the worship of him to whom they were dedicated, and so may, as some will, all their mirth, be as b 1.1 much as all the daies of their mirth. Others interpret it the c 1.2 matter of their mirth, which shall cease by reason of their calamities; no great difference will be in this. Those times here named are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chaggah, her feast-day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chodshah, her new Moon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veshabbatah, and her Sabbath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vecol Moadah, and every solemn feast of hers. These Nouns are all put in the singular number, but so as that is a Noun of multitude, i. e. though in such a form as is usually spoken of one, yet comprehends or includes more, the whole kind; as many d 1.3 others do, and therefore our Translators (as ancient∣ly the Chalde Paraphrast, e 1.4 and others,) ren∣der them all in the plural number, her feast-daies, her new Moons, and her Sabbaths, and all her solemn feasts. And they are names and words which we often meet with both in the Law and other Books of the Scripture, and what they import is well enough understood by those words by which they are in ours and other Languages rendred, that it will not be necessary nicely to enquire into the derivation of them, and the signification of the roots of them in the Original, farther then that which in this place they have denoting festivity, nor what difference is between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chaggim, Feasts, f 1.5 which seem so called from their coming from their own place, to meet at some other for the celebrating them, or their ex∣pressing the joy and alacrity of their mind by outward motions, as of dancing, or the like tokens of exultation; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Moadim, solemn feasts, which name seems given from the appointment of them in certain places, and times, and their meeting accordingly there and then for the celebrating of them, with addition of rites of worship and Sacrifices, and expressions of devotion, and rejoycing also above what was usual in ordinary daies or times, as much as to say appointed times, &c. g 1.6 An ancient Rabbin would have here by the first of these words, viz. feasts to be meant; a 1.7

The three yearly feasts of the Passover, of Weeks, and of Tabernacles, mentioned Deut. 16. h 1.8 and by the other rendred solemn feasts, The beginning of the year, and the day of ex∣piation, or atonement, and the eight day at the feast of Tabernacles called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Atsereth, as Levit. 23.36. a day of restraint, as ours in the Margin have it according to the letter, or a solemn assembly, as they have it in the Text; this distinction seems not to go on any firm grounds. I should rather think, this last word, seeing it hath the note of universality, all, joyned with it to comprehend both the former named, and all other solemn festivals of like nature which they had besides them, all their appointed times of fe••tivity, where in, in way of more solemn worship, they met and rejoyced together. And we may observe, first, that under the Law, in the Jewish Church (as comprehending at first all the twelve Tribes) such festivities were celebra••ed by Gods appointment and institution or appro∣bation, and were well pleasing to him, while kept in due manner, as appears out of seve∣ral places of Scripture; so by what we read, Isai. 1.13, 14. where among other parts of Gods worship, which for the wickedness of the People, and as by them performed, he saith he would no longer accept, are reckoned the new Moons, the Sabbaths, their calling of Assemblies, so e••••n Meetings, and appointed Fea••ts, and by his saying that he cannot now a∣way with them, that he hateth them, and is we••ry to bea•• them because they were wholly given up to wickedness, and their hands were full of blood; is a sign that while they were obedient o him, and walked in right waies, and performed these things with holy and de∣vout minds as well as in outward shew, they were well pleasing and acceptable to him, and such as he looked on as religious acts, and parts of their service to him. 2. We may ob∣serve that these daies were, and were to be, observed, even by Gods own appointment, with mirth and rejoycing, and that not only of mind, but such as was testified in outward expressions also. there is a command for it, Deut. 16.14. Thou shalt rejo••ce in thy feast: and they are therefore called daies of gladness, Num. 10.10. what is in those places spoken of them, i 1.9 is generally appliable to all those solemn festival daies.

Thus was it from of old ever since that Na∣tion, the posterity of Jacob, consisting of 12 Tribes, was framed into a People and Church under the Law. But now to bring these things to the present purpose it is to be remembred (what hath been before said) that what is here spoken, was spoken after the division made in that Nation, between the 10 Tribes (pe∣curiarly after that rent called Israel) and the two of Judah and Benjamin, (both us a ly called Judah,) and is not generally spoken to all, but k 1.10 parti••ularly to the ten Tribes, to those called Israel. They though they had for∣saken the society of Judah in their worship, and the Temple which was in Jerusalem, where the most and the chief part of Gods worship was by his command to be performed, as being the l 1.11 place which he had chosen for that purpose, yet (as by these very words appears) retain'd the observation of such F••asts and Solemniti••s, and probably added more to them, and made them opportunities of rejoycing, and times of publick m••••th and joy to themselves, and look∣ed on them, as parts of service to God, or those whom they worshipped in his stead. Abarb••nel thinks that they celebrated these Feasts in ho∣nour to God and pretended to worship him in so doing: They wou••d not be thouht to forsake him, though they joyned with him the Stars, (their Baals) in their Worship, and that there∣fore having before shew'd, in those words, and none shall deliver her out of my hand, that their false Goes and their worship of them should nothing profit them, he shews in these words, that neither the serving of him by observation of these solemn Feasts, and holy convo••ations instituted by himself should any way profit them. But sure, though they did keep these Feasts in imitation of those instituted by the Law, or observed before the division of the two Kingdoms with approbation of God, yet they could not at all observe them in a legal way seeing divers of them, as we said, were tied to the Temple and Jerusalem, whither they did not go up, m 1.12 Jeroboam having cautioned them against it but rather scorned and mocked at them, as in that famours case, 2 Chron. 30.10. where we read that when Hezekiah se••t posts through the Country of Ephraim, and Manasseh even unto Zabulon to invite them to the Passo∣ver, they laughed them to scorn, and mocked them.

Nor is it probable they could have any good intentions for God in them, whom they so shamefully forsook to follow Idols, which, de∣nying him, they looked on as their Patrons and only Benefactors. whatever their pretences or intentions might be while they halted between God and Baal, this only is manifest from the words, that such Feasts they had, which were o••casion of mi••th to them, which for punish∣ment of their wickedness he now threatens to deprive them of, and that he will cause to cease both their mirth and their feasts, both the mat∣ter and the times or opportunities of their re∣joycing. It is therefore well observed by n 1.13 some, that these words cannot be properly meant of the abolition of the Levitical worship,

and the ceremonies under the Law, by the coming of the Messiah, as some others would have them, but are particularly spoken to the ten Tribes; who after their revolt from the house of Judah fell to Idolatry, and did yet in imitation of the Law retain such Feasts and Fe∣stivities, which were under it instituted, and perhaps added several others in honour of their Idols, in which they indulged to mirth and jo∣lity, as a part of their Religion; by which they did not honour but provoke God; in revenge of which provocations, and for punishment to them, he here threatens to cause to cease all their mirth, which they were wont to enjoy, bringing on them such afflictions, as should take away from them both all occasion or matter, and and all opportunity or time for rejoycing. So sayth Kimchi expounding the words, [With or in] affliction there is neither new moon, nor Sabbath [duly kept,] and so likewise in their feast days, and solemn feasts, which were days of rest and mirth, there should be no place of mirth to them, by reason of the abundance of afflictions. By what afflictions these things should be brought to pass, though it be not ex∣pressly set down in this place, yet it will be easie to gather out of the preceding and fol∣lowing words, viz. by reason of penury and want of such good things, which he before gave them, but will now substract from them, and such hardship and oppression and ill usage, as they should find from the Enemy, which he will send against them both to destroy their Countries and to carry them away captives: for such are the evills threatned, as shew a con∣currence of both these causes, and so a necessa∣ry consequence of such effects. He, as we have seen v. 9, threatens to deprive her of Corn and Wine, and in the verse next following, to de∣stroy her Vines, and her Figg-trees; with the destruction of these would her mirth necessarily cease, and her feasts be turned into mourning, and all their Songs into Lamentation (as he speaks Amos 8.10.) for besides what we have already heard from Kimchi, we shall find accord∣ing to other rules, and oblervations of the Jews, that without these they thought it not possible to exercise mirth or keep feasts; rejoycing in∣wardly in the Lord, and exulting in the spirit, not seeming sufficient to them for the observa∣tion of them. Such is what they say, that o 1.14 with∣out eating and drinking there is no mirth, and that there is no mirth but with Wine; as it is said, Wine that maketh glad the heart of Man, Psal. 104.15. The taking away then of their Corn and Wine, and the destroying of their Vines and Figg-trees, (the use of the Fruits of which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Shimchat hachaggim vehamoadim veshabeoth Ado∣nai, the mirth of their Feasts, and solemn Festi∣vals and Sabbaths) by any means, had been suf∣ficient to make good this threat of causing all their mirth to cease, all their feast-days. &c. though they had remained quiet in their own Land; how much more when there should be added oppression of the Enemies, wasting their Land, beseiging their Cities, and then carrying them Captives, and dispersing them, as the p 1.15 History shews to have befallen them? when things were so with them, how should they have any heart or leasure to rejoyce or keep feasts? The joy of their hearts must needs cease, and their dance be turned into mourning, as he saith Lament. 5.15. What place for private, much less publick and solemn mirth, when the Enemies should not only mock at their Sab∣baths, which Jeremiah laments as a great misery, Lament. 1.7. but neither allow them time wherein, or any of these good things they were wont to have, and which they thought neces∣sary, wherewith to keep that or any other so∣lemn Festivals? And to this which they should suffer under their Enemies q 1.16 do Expositors usu∣ally refer these words; and no doubt but how∣ever such indigencies as by the Curse of God, and restraint of his blessings on the fruits of their Land, and labour of their hands, from them did much confer to the making good this Prophecy on them, r 1.17 yet all was more fully accomplished and effected in the time of their captivity under the Assyrians, as will farther appear by comparing with this place the 4. and 5. verses of the 9^th chapter: even all that hath been said already, or shall be farther said for description of such Evils as God will bring on them as he proceeds in the next words, to say,

Notes

• b 1.1

  Drus.
• c 1.2

  Id. & Per. à Fig.
• d 1.3

  So ver. 12. Her Vine and her Fig-tree, and the beast of the field, which are yet rendred plurally.
• e 1.4

  Arab. ttranslat. MS.
• f 1.5

  See Abu-Walid, and compare the Arabe root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hajjah,
• g 1.6

  R. Saadias cited by Kimchi.
• a 1.7

  Rivet
• h 1.8

  And see Levit. 23.
• i 1.9

  Ainsw. on Deut. 16.11.
• k 1.10

  See Ch. à Castro. Rivet. &c.
• l 1.11

  Deut. 12.5.11.
• m 1.12

  1 Kings 12.27.28.
• n 1.13

  Rivet.
• o 1.14

  Talmud Moed. Kalon. Maim. in Com. Tob. cap. 6.
• p 1.15

  2 King. 17.
• q 1.16

  Riber. Grot. Rivet. & Ch. à Castro
• r 1.17

  Lively.