A commentary on the prophecy of Hosea by Edward Pococke.

v. 5. Therefore have I hewed them by the Prophets: I have slain them by the words of my mouth, and thy judg∣ments are as the light that goeth forth.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al cen, therefore, viz. because they were soperverse and false in their dealings, did he use towards them such methods, as he here de∣scribeth,

in saying he had hewed them by his Prophets. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chatzabti, I have hewed them. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chatzab is used more particularly for v 1.1 hewing or cutting of stones out of the quarry, and plaining them for ma∣king them smooth and fit for use, by hard or sharp instruments, and with force added for conquering of the hardness of the matter wrought upon. Such more violent ways did God for the breaking and subduing of their stony hearts see necessary to use, and did accordingly exercise on them. The word them, is supplied in the Text, though not in this, but in the next Verb expressed, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Haragtim, I have slain them; they both concerning the same persons, what is in the one expressed for pointing them out, may be well understood in the other: otherwise it might have in this been supplied, as by w 1.2 some it is, in the second person, you, or thee, be∣cause they are in that before, and presently again, spoken to. But such altering of per∣sons, while the same is still spoken of, is (as hath been elsewhere seen) frequent in the Prophets, and doth not require alteration in the sense, x 1.3 but might in the uttering perhaps, or way of speaking, have some Emphasis. Them, therefore do ours well supply, to de∣sign those whom God had hewed.

The instruments whereby he had so done, he expressing, saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bannebiim, by the Prophets, or in the Prophets, some trans∣lating it, in; some, per, by, the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be denoting both, y 1.4 and in, denoting the instru∣ment. By the Prophets, or by his word in the mouth of the Prophets, as the next words more expresly declare, I have slain them by the words of my mouth, by words from his mouth, put into the mouths of his Prophets.

His word, for its force and effects, is com∣pared elsewhere to an hammer, or instrument that breaketh the rocks in pieees, Jer. 23.29. to a z 1.5 sword, a sharp two-edged sword, as piercing even to the dividing asunder of soul and spirit, and of the joynts and marrow, and being a discerner of the thoughts and intents of the heart, Heb. 4.12. So that continually sending to them his Prophets with his word in their mouths, with a 1.6 precept upon precept, line upon line, to warn them of their sins, to reprove them for them, to threaten them with heavy judgments for them, and not suffer them to be quiet, nor enjoy themselves in them, but b 1.7 be continually hammering, beating upon, and disquieting them, except they repented of those things which they loved as their lives, and had as lieve part with their souls as with them, and so vexing them even c 1.8 unto death, as men com∣monly speak, he may well be said to have hewed them by his Prophets, and to have slain them by such words of his mouth.

Or else in a little different sense, by sharp re∣proofs by the Ministry of the Prophets, and hea∣vy threats or denuntiations of judgments, and utter destruction pronounced against them, and declared to them, may d 1.9 he be said so to have done: God by his Prophets, and they as his messengers, may be said in language proper enough, and used elsewhere in Scrip∣ture, to do that which they foretold should be certainly done. So Jer. 1.10. Ezek. 43.3. where the various readings in the Mar∣gin of our Bibles hath for, I came to destroy the city, or, when I came to prophesie that the city should be destroyed. This is (I think) the most plain and genuine exposition of these words, liable to no exceptions or inconveniences, and such as we might well acquiesce in; yet be∣cause there are others backed with great e 1.10 au∣thority, both of Jews and Christians, it may not be inconvenient to give some account thereof; and that is of such, who either taking no other notice of the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be, then as f 1.11 serving onely to the construction of the Verb without signifying any thing, render it, I have hewed the Prophets, and slain them by the words of my mouth, or else so as to denote, in, or among,, i. e. g 1.12 some of, or among the Pro∣phets, and so look not on the people, but on the Prophets, as those whom he saith he had hewed; and those either the true Prophets, as h 1.13 some will, viz. to signifie that he had put them to much labour and trouble in sending them to call upon them again and again, and that he had by so incessantly imploying them even worn them out to death, yea more than so, might be said really to have slain them, in putting them on such imployment as was the occasion of death and destruction to them. As, many of them were slain by those to whom they were sent, for the ungratefulness of their messages to them, according to the known examples of i 1.14 Zachariah, 2 Chron. 24.20, 21. and Ʋriah, Jer. 26.21, 23. with k 1.15 others. Such may he be said to have slain by the words of his mouth, because they died for those words. (Which way, as concerning the last member, I have slain them by the words of my mouth, l 1.16 some also take, who yet understand the first, I have hewed them by my Prophets, in the way that

we have first given:) or else, secondly, the m 1.17 false Prophets, (as others will,) that so the meaning should be, that it might not be to them for a pretence in their evil doings, that they did as their Prophets taught them, that therefore he had cut off from among them those false guides, whom (saith Aben Ezra) be∣cause they had lied, and spake the words of their own mouth, God saith that he slew with the words of his mouth, if so be the Israelites would be converted, and not be any more se∣duced by such.

But the rendring and exposition in the first place given, seems much preferrible before this in any part of it, and (although there be no need of farther proof than the evidence of the thing it self) seems backed by the sense that the Chaldee Paraphrast gives, though he use his liberty as to the ordering and supply∣ing of words; whose exposition sounds thus, Therefore because I warned them by the send∣ing (or message) of my Prophets, and they repen∣ted not, I have brought (or I will bring) upon them slayers, (or, such as shall slay them,) because they transgressed the words of my will, (or, where∣in I declared my will.) In explication of which, R. Salomo Jarchi observes, that he takes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred therefore, to be as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because, as it is taken Gen. 33.10. and 38.26. and will have the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have hewed by the Pro∣phets, to import, I have hewed or cut out (or divided) my words to them by the Prophets, and they took not warning, therefore have I slain them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for or by reason of my words, viz. by reason that they were neglected by them.

Abarbinel, following him in the first words, pro∣ceeds, adding, and they took not warning by them, i. e. by my words, but on the contrary my words and prophecies were cause of evil to both Israel and Ju∣dah: for it had been better they should have done what they did, through error, and not presumptu∣ously, that is it which he saith, I have slain them with the words of my mouth, i. e. by the words of my mouth, and my prophecies, which I sent to say to them; I was cause of slaying them, by my sending them in my message, as in the case of Za∣chariah and Ʋriah, which they slew for the word of the Lord which was in their mouths. He seems here confusedly to mingle two expositions, in one of which, them, (viz. I have slain them,) is referred to the people, in the other to the Prophets. Except we may suspect some words which should distinguish them to be left out in the copy.

And thy judgments are as the light that goeth forth. The Margin hath, that thy judgments might be &c. This various reading giveth us to take notice, that there are different inter∣pretations of these words; and so there are both as to the connexion, and the construction and meaning of them. Of which that we may the better judge, it will be convenient to take notice, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mishpat, judg∣ment, (to omit more particular uses of it) may be taken, either n 1.18 actively for judgment, or sen∣tence passed by any on another, or for any acts of justice or righteousness which one doth or ought to do, which may come under that name; or o 1.19 passively for any such things, or acts of justice, which are according to justice exer∣cised towards a man, or executed on him, as the sufferer, whether for good or ill.

According to these different acceptions of that word, are different expositions of these words given. That which ours in the Text give, seems to take the word in the latter no∣tion, and so both as to the consequence and the meaning, all things run clear; God having hewed them by his Prophets, and slain them by the words of his mouth, having urgently admonished, sharply reproved, and severely threatned them, for recalling them from their evil ways, and none of the means or methods that he hath used prevailing on them to work any good in them, farther, at most, than some unsound hypocritical shews; they have not to accuse him as cruel towards them, in sending on them such judgments as he threatens; they necessarily deserve them, so that their judg∣ments are apparently just, the justice of them as clear as the light of the Sun, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Or yetse, light that goeth forth, i.e, by a necessary supply of the comparative par∣ticle, as the light that goeth forth, as manifest, as that, to all. In this sense appears the Chal∣dee Paraphrast likewise to take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishpatim, judgments, while he renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vedini cinhor na∣phak, and my judgment as the light that goeth forth, (or which goeth forth.) His changing the affixe from the second person to the first, not thy judgment, but my judgment, sheweth that he took it for such judgments which were by God executed on them, not for any thing that was, or ought to have been done by them.

In the same manner the Greek also, in p 1.20 some copies, which hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as the printed Arabick also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and the Syriack also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all of them, and my judgment shall go forth as the light: and all of them by such change of the affixe (not I suppose because they read otherwise in the

Hebrew than is now read, but to make their meaning plainer by calling them Gods judg∣ments, rather than theirs) shew plainly that they agree with ours in the meaning of the word. Nor doth another difference in them from ours make them to differ in the mean∣ing from it, but to concur in it, and that is in that they refer in the construction the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yetze, that goeth (or shall go) forth, not to the Noun light, but to the Noun judgment; according to which way we should read, and thy judgments shall go forth as the light; the meaning will be the same with what we now read, to say, they go forth as the light, or are as the light that goeth forth, being all one in sense. But that which justifieth ours in their choosing to do as they do, is because the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yetse, goeth (or, shall go) forth, is of the singular number, and so may seem more regu∣larly to be joined with the Noun q 1.21 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, light, which is so too, than with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mish∣pateca, thy judgments, which is of the plural number; which objection is prevented by the Authors of those Translations cited, by their changing the Noun (as we have seen) into the singular number. But there is to justifie those that do not so, and yet refer it to that Noun, as some others do, by a known rule, that a Noun of the plural is joyned to a Verb singu∣lar, to denote a distribution of what is said, or that it belongs to every particular under that plural comprehended; so that to say (if we may so speak in English,) thy judgments doth go forth, will be as much as to say, every one of thy judgments doth (or shall) go forth. So here Tarnovius, Judiciorum tuorum unumquod{que} inlucem prodibit, Every one of thy judgments shall come forth into light, (for so he saith he had rather say, than as light, and understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Le, to, than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as, which ours and others do,) and he gives for the meaning, Poenae tuae justae apparebunt, thy punishments shall appear to be just. Among those that do so joyn the Verb to the Noun, judgments, is the Vulgar Latin, and therefore puts he the Verb in Latin in the plural, as divers others, who are by the fore∣cited known rule justified.

Lud. de Dieu refers it as ours do, to the light, and renders the words, judicia tua (sunt velut) lux exoriens, Thy judgments are as the light arising, or coming forth, agreeable to our Translation, but looks on the comparison made not to be so much in respect to its clearness, as to the irresistableness or necessary progress of it; thus giving the meaning, As the light ariseth, (or goeth forth,) and none can hinder its going forth, so the judgments determined against thee go forth against thee, and thou canst not stop them by the multitude of thy sacrifices; because I desire mercy, and not sacrifice, as follows. Dio∣dati doth not look on their judgments as com∣pared to the light, but by its going forth to be expressed, the time onely wherein those judg∣ments were denounced to them from God by the Prophets, who therefore in the latter folio edition of his Translation and Notes, thus renders the words: And thy judgments, O Is∣rael, have been pronounced against thee at the ri∣sing of the Sun, and gives this note, i. e. my threatnings, and the sentence which I have denoun∣ced against thee, have every morning been decla∣red unto thee by my Prophets, that being the ordi∣nary hour appointed for the preaching of the Pro∣phets. But I know not whether this rendring, and the supplies in it, so kindly agree to the Hebrew, which hath only these words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and thy judgments the light that goeth forth; but in a former edition in 4^to he hath both another rendring, and other notes; rendring agreeable to ours, And thy judgments as the light which (or when it) goeth forth; and his notes, either first, O Israel, the law which I have given thee for a rule, or else my menaces and curses are most eviaent, so that thou canst not excuse thy self through ignorance; or se∣condly, my judgments upon thee come not on thee at once, but by little and little, (or some and some) while I expect that thou shouldst turn thy self, (or be converted.) What hath been said is agree∣able to the reading in the Text of our English Bibles. The Marginal reading, which is, that thy judgments might be as the light that goeth forth, if the word judgments be understood in the same sense, viz. while called their judgments, passively taken as on their parts, God being the Agent, will be to the same meaning or purpose, only that the rendring 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ve, and, gives us to understand what is said as a conse∣quent or effect, necessarily following on what was before said to have been done; but the rendring it, that, s 1.22 which force that Particle also hath, makes it as a declaration of Gods intention in so hewing them by the Prophets, &c. viz. that his words in their mouths to them might make their judgments clear to all; and that his dealing towards them, t 1.23 whether for good or bad, (as before we said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishpatim, comprehends both, and so is there∣fore in that latitude here by u 1.24 some taken, though probably seeing they were so wicked as they were, those of evil or punishment are here more particularly meant,) might appear as clear as the light, to be just, and w 1.25 such as they could not but see they must expect, be∣ing so plainly warned, and foretold of them. And why we should not here so understand

this reading in our margin, there is no reason; yet is it capable of being applied otherwise, more than that in the text, viz. the word judg∣ments, not in this passive sense which we have spoken of, as meant of things done to them, and by them received as patients; but actively of such things as they themselves did, or ought to have done. And in that way it is by x 1.26 some taken for justitia, pietas, probitas, rectitudo, justice, piety, honesty, rectitude, so that the sense should be, I have hewed them by the Prophets, &c. that thy judgments, i. e. thy good∣ness might be as the light that goeth forth, i. e. that so he might make them really good, and their goodness might not be hypocritical, and unsound as the morning cloud and vanishing dew, but as the constant and y 1.27 increasing light. And by z 1.28 others is it taken for such good du∣ties and just things as they ought to perform, or the doctrine by which they are taught them, and the meaning to be, that he so constantly sent his Prophets to be so urgent upon them, that these might be made clear unto them, and that they were so made to them. The rule thereof was made so evident thereby to them, that they were altogether rendred a 1.29 in∣excusable for not doing accordingly; so the note in the Geneva English Bible, my doctrine which I taught thee was most evident.

There be yet who take 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishpatim, judgments, in another b 1.30 meaning, so as to sig∣nifie in general their affairs, or the condition of things with them, and by saying that these were as the light that goeth forth, to be deno∣ted, that hitherto, bendes that God had sent his Prophets continually to them, all things had gone on prosperously with them; he had not only sent those to them, but conferred many benefits upon them: as prosperity is signified by light, and adversity by darkness; so taxing them for their ingratitude, or per∣versness in not being wrought on thereby to turn to him. But this exposition is rejected by c 1.31 them that mention it.

All these yet agree in reading, thy judgments are, (or, that thy judgments might be) as the light that goeth forth, by way of assertion; but there are that would have them read by way of interrogation or admiration, and shall thy judgments be (or, are they) as the light that goeth forth! or, and shall (or do) thy judgments go forth as the light? For here again do they differ ac∣cording as they take the notion of judgments.

To begin with the Jews, from whom I sup∣pose this way of exposition is taken. R. Salomo Jarchi expounds it thus. How shall I accept your persons according to the measure (or rule) of judgment? and refers it to what he before said, what shall I do unto thee? Which Abarbinel thus explains. These things being so, how shalt thou think that thy judgments are as light that goeth forth (or shall go forth light,) how shall I justifie thy judgment, or clear thee in judgment, when thou art judged? Tremellius thus reports the sense of some who take that way, (whether he mean those forenamed, or others, I know not,) Shall thy judgments be as the light that ariseth? i. e. Doth the fruit answer to the con∣tinual and great pains of the Prophets, so as that your righteousness and right ordering of your life appear more clearly than the Sun? e 1.32 Another saith, that so interrogatively read, it may be understood of bona promissa, good things promi∣sed by God: Shall thy judgments go forth as the light? shall they from me come forth to be as evident as the light of the Sun cometh forth to men? Not so; because thou wilt not amend thy self at my messages and reproofs.

According to all these ways the comparing of what is spoken of, to light, denotes some∣thing of reality or constancy in it, or that should be in it. But there is yet another way, which takes it as clean contrary, for being but as a glimpse or flash of light, making some ap∣pearance, but presently passing away without permanency or solidity, so as to be much one in the intention with what was before said, as a morning cloud, or the early dew that go∣eth away, to which others (as we have seen) would have it contrary. So in Zanchius, I have hewed thee, because I would have made thee right, and well reformed thee, but thy judgments, i. e. thy reformations, have been as the light, not such as remains and endures, but such, which as soon as it appears, goes away again, counterfeit and soon vanishing. This exposition is by f 1.33 one censur'd, as neither agreeing to the use of the words, nor scope of the place. So many (as appears by what hath been said) are the seve∣ral and different expositions of these words, that it is hard to set them down distinctly, and I fear the reader may thereby be brought to some confusion; for avoiding of which I think it will be convenient for him to take that in the first place given, as being plain, well agreeable to the words, and the known use of them, and no way forced or wrested.

Notes

• v 1.1

  and (as some will) for hewing or plaining hard knotty wood. Isa. 10.15. and for digging also.; the LXX taking it in a m••re general notion of cutting, render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I have ••••••ed down.
• w 1.2

  Vos. Jerom.
• x 1.3

  Rivet.
• y 1.4

  Ribera.
• z 1.5

  Rev. 2.16.
• a 1.6

  Is. 28.10 &c,
• b 1.7

  Ribera. Chr. à Castro. Sa. Menoch. Zanch. and see Jerom.
• c 1.8

  Jud. 16.16. Jonah 4.9.
• d 1.9

  Grot.
• e 1.10

  LXX. Syr. Arab. R. D. Kimchi, R. Tanch. Pagn. Munster.
• f 1.11

  Although I believe no example of its being so construed can be given.
• g 1.12

  Ab. Ezr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.13

  Kimchi. Tremel.
• i 1.14

  See Mat. 23.34, 35.
• k 1.15

  Ib. v. 37. and Act. 7.52.
• l 1.16

  Pareus, whom Rivet centures for it; and see Oecolamp. and Petr. à Fig.
• m 1.17

  LXX. Cyril. Ab. Ezra. R. Tanchum, and St. Jerom, who saith also that it may be understood of the true Prophets, who for the wicked Prophets sakes were destroyed with them.
• n 1.18

  Rivet.
• o 1.19

  So 1 Kin. 20.40. is it by the affixe restrained to the sufferer, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greek, Gal. 5.10.
• p 1.20

  For others have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thy.
• q 1.21

  And with that the MS. Arabick joins it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the light which appears: and so Kimchi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in its going forth.
• s 1.22

  So Ex. 8.1.
• t 1.23

  Bona à me tibi promissa. Pet. à Fig.
• u 1.24

  Pe∣l ••can. Petr. à Fig.
• w 1.25

  Grot. Stokes.
• x 1.26

  River,
• y 1.27

  See Drus. ut in judioio faciendo indies progressum faceres.
• z 1.28

  Jun. Tremel. Pisc. Jura â te observanda.
• a 1.29

  Calv. Lively.
• b 1.30

  Vat.
• c 1.31

  Calv. Vat. in 4^o. Tarn.
• e 1.32

  See Petr. à Fig.
• f 1.33

  Tarnov.