A commentary on the prophecy of Hosea by Edward Pococke.

V. 1. When I would have healed Israel, then the iniquity of Ephraim was dis¦covered, and * 1.1 the wickedness (or, evils, as the Margin) of Samaria; for they commit falshood: and the thief cometh in, and the troop of robbers spoileth without.

FOr our better proceeding, and that we may the better judge of what is said of the meaning of these words, it will not be amiss to take notice in the first place of what may con∣cern both the construction, and the significa∣tion of the first word, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cera∣phei, by ours rendred, When I would have hea∣led; viz. that it being of the Infinitive mood is not in it self properly determined to any tense or time, nor so neither restrained by the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ce, signifying, when, or whilst, or after that, or the like, prefixed to it; but that as the sense shall require, it may be expressed

either by the a 1.2 Present, or some of the Preter∣tenses, or also by the Future, or that it may be also used as a Noun; hence have we diversity of rendrings. As 1. b 1.3 dum curo, or sano, whilst I heal. 2. c 1.4 Dum sanarem, while I did heal. 3. d 1.5 Cum sanassem, when I had healed. 4. e 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when I shall heale, or have healed, Israel; the Manuscript Arabick taking it for a Noun, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in (or, at) my healing of &c. and it cannot be said that the words will not properly enough bear any of these rendrings, if the sense admit. The Verb being so, an Infinitive, cannot be strictly rendred according to the letter, to make a deter∣mined meaning in our language, but must be put in some other mood and tense, though in some other languages it may, as in the Greek elegantly it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and some in Latin so express it, f 1.7 secundum (or juxta) sa∣nare me, but barbarously enough, however in∣telligibly.

Another thing that we may observe, is con∣cerning the signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rapha, that it may be spoken not only of actual curing or healing, but of intending, or indeavouring, and using means and methods to do it. So necessarily will it be understood Jer. 51.9. (the same root, though in a different conjugat on) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rippinu et Ba∣bel, we would have healed Babylon. So does Rabbi Salomo here explain it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when I was willing (or desirous) to save them, and to heal them; and so Aben Ezra, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 when I would heal them; and so ours, when I would have healed them; as also the Vulgar, Cum sanare vellem, when I would heal. In one of these ac∣ceptions is it taken by some, in the other, by others. Which also will be observed as to the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shubi, in the last words of the foregoing Chapter, viz, that as it signifies actually, to return, or turn back, so it may be understood also of intending or indeavour∣ing so to do; so Aben Ezra, as we have said, there expounding it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when it was in my mind to return the captivity of my people. This I take notice of, because if those words be joined with these to∣gether in one verse, as we have seen some (and I think not unfitly) would have them, they must both be understood alike, either so as to denote the act, or the intention of doing, so as to sound either, when I did return, when I did heal, or, when I would have returned, or, when I would have healed, making them g 1.8 to denote the same thing in different words, his return∣ing their captivity being this healing them. This being observed, we shall perceive the ground of the different Expositions that we meet with, and the better judge of them.

There be h 1.9 some of good authority, who refer what is here said to some particular time and story past. Some to what was done in the time of Jeroboam, the son of Nebat; by whom, when he should have cleansed Israel of that Idolatry which had crept in among them, greater was established among them, by his setting up those golden Calves, which were a perpetual stumbling block to them. A∣mong other exceptions against this, a manifest one is, that here it is said, that then the wick∣edness of Samaria was discovered, whereas Sa∣maria was not then in being, but built several years after.

k 1.10 Another refers it to the story of Jeroboam the son of Joash, whose restoring the coast of Israel, 2 Kin. 14.25. &c. he will have to be understood by the return and healing of Israel. But neither is this approved; nor shall we ea∣sily find, how what was in his time particu∣larly done, can be said to make any full mean∣ing of what is here said, or that it can be said, that then God returned the captivity of his peo∣ple, or healed Israel. l 1.11 Others therefore not taking notice of that, refer it to what was done by Jehu, and in his time, in the destruction of the house of Ahab, and of the Temple and worship of Baal, which was as an healing of Israel; yet in his returning the golden Calves, whether of his own accord, or by m 1.12 perswasion of the people, and Israels or Ephraims running after them, did the evil and iniquity of their false heart discover it self.

But though in this way of applying what is spoken, to that particular time and history, many circumstances will well agree; yet are there others, which will not be so restrained: and therefore n 1.13 others, having considered it, think it more convenient (as well it may seem to be) not to limit the words to any particular time or person, but to take them indefinitely, as the expression runs, so as to apply them to the whole state of Israel in general, and those corruptions that had been and were still found in all orders and degrees among them, both their Kings and the people in general standing out against all the methods that God used for reducing them, and healing them, and pre∣venting their destruction. Here are named Israel, Ephraim, and Samaria, which al∣together, as either of them singly might do, design the whole body of them, con∣consisting i 1.14

both of Prince and people.

o 1.15 Israel and Ephraim are sometimes the same, and so according to some, here. If they be distinguished, p 1.16 the name of Israel may be taken as comprehending all the people in ge∣neral; Ephraim and Samaria, their Kings, Princes, and Nobles, Ephraim being the chief tribe among them, out of which were their first Kings, and Samaria their head city of the King∣dome, as if among them the sins intimated were chiefly found, and from them derived. But I suppose we may look on the several na∣ming of them to be only to include all, so as that all sorts and degrees may be looked on as concerned in what is laid to their charge; and then it being this way taken, the meaning (which seems the plainest) will be, (the words being taken as spoken in the person of God, and joined also with the former, if any think best so to do,) that when God used q 1.17 all means by the admonitions and instructions of his Prophets, or his fatherly chastisements, or other ways to bring them to repentance, and to r 1.18 deliver them from those evils which their sins had pulled, and would, if not repented of, farther pull on them, and to turn away their captivity, or prevent their farther judg∣ments; then their great wickedness farther appeared, in that they would not hearken to his word and admonitions, nor be amended by any thing he did, but s 1.19 more obstinately ran on in evil courses, so that they would not be cured; as when the disease prevaileth against such remedies as are applied, and is t 1.20 irrita∣ted and increased instead of being healed there∣by, and so only more and more discovers its malignity, and that there is worse in it than did at first appear. And if it be taken as spo∣ken in the person of the Prophet, or as his words, the same meaning will also agree to them: When I, being sent by God to preach to them, sought to heal them by bringing them to repentance, then more and more did their wickedness, by their obstinacy in refusing to hear, manifest it self. u 1.21 Their obstinate per∣sisting in it, and defending it, was a discovery of the greatness of it.

Abarbinel looking on them as the words of the Prophet, takes them as an Apology of his to his countrymen, as himself being a Rubenite, and so of the ten tribes, and therefore excusing himself for his severity in reproving them for their sins, tells them for what end he did it; not as an enemy to them, or seeking their hurt, but as a friend seeking their good, and for that end dealing with them as a careful Chirurgeon, who that he may perfectly cure a festered sore, rips it open to let out the corruption, and searcheth to the bottom of it, it not being pos∣sible otherwise to make a perfect cure of it, and therefore in so doing discovers not hatred to his patient, or pleasure in grieving him, but a desire of procuring to him future ease and help. So are the sins of Israel the sores of their souls, (such as he declares them guilty of, as committing falshood, &c.) by him disco∣vered, that they being sensible of the foulness of them might repent, and be fit to be healed of them. Or (saith he) they may be looked on as the words of God, and so to the same purpose, a reason given by him, why he so particularly reckoned up, and discovered their sins, and so sharply and publickly re∣proved them, and so severely menaced them, viz. that it was, that he might heal them.

These Expositions well agree also with the Chaldee Paraphrase, which is thus; When I sought out and searched into the sins of Israel, then were the iniquities of Ephraim discovered, and the wicked doings of Samaria; in which he seems to have taken the words to be an allusion to the methods of a Physician or Chirurgeon, as before we said, and the faults in them by his search discovered, will then be those in the following words expressed; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci paalu shaker veganab yabo pashat gedud bachuts, for (or, because) they commit falshood; and the thief com∣eth in, and the troop of robbers spoileth, (or, as the Margin, strippeth) without; which that Para∣phrast rendreth, for they have committed falshood, and in the night-time they rob in the houses, and in the day-time in the desart (abroad) they w 1.22 as∣sault with violence, or openly rob. And this Ex∣position Kimchi thinks to be the right.

According to it, the words are (we say) a recital of such iniquities as were discovered in Israel, and the evils of Samaria: namely first, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci paalu shaker, that they com∣mitted falshood; by which may according to many be understood their making of x 1.23 Idols, which may well be called falshood, or a lie, and their serving of them; or, according to others, (more generally) their dealing falsly in all their doings, both with God and men, and y 1.24 in their words and deeds, being hypocritical and false in all their words and doings, given to fraud and deceit from the highest to the lowest. Secondly, (as to express wherein, that com∣mitting falshood shewed it self,) that there were found among them secret thieves and robbers: that so this may be a more particular enumera∣tion of some of their false doings, and such iniquity and wickednesses that openly shew'd

themselves among them, viz. as the Chaldee Paraphrast expoundeth it, That there were common among them, both thieves, who at home, secretly and in the night and dark, pil∣laged at home, and such also who in the day time, even in the face of the Sun, z 1.25 in troops plunder'd abroad.

Abarbinel (without such distinction) takes the words as a description of their wicked∣ness in that particular kind of theft and rob∣bing, and of the impudence of such thieves that were found among them, viz. that they were so impudent and bold, as that they were neither ashamed of, nor feared any thing; that they were not as ordinary thieves, who would secretly commit what they did, and flee from men, but committed thefts at home and also abroad, and with great boldness, would set on whole troops of men to rob and spoil them: wherein he differs from the former, in that they look on them as such, as assembling themselves for that purpose, robb'd in troops; but he, as that they were so bold as to rob whole troops. The words in the Original seem capable of both these constructions, being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veganab yabo pa∣shat gedud hachuts, which are capable of being rendred either, and the thief cometh, a troop spoileth without, or else, and the thief cometh, be spoileth a troop without. In both ways it will be a description of the wickedness that was discovered among them; whether taking those enormities named in their strict signification, or comprehending under them such a 1.26 other fraudulent or violent and injurious dealings of any towards others which may be likened to them, and so called by their names.

But b 1.27 there are, who taking the first word as comprehending the wickedness of which they were found manifestly guilty, look on the last as a description of such punishments as were by God for it inflicted on them; as much as to say, Because they committed falshood, therefore did God give them up, or permit them to be infested with secret thieves at home, and troops of violent robbers abroad. And by the thief c 1.28 some understand their Judges or Magistrates at home, as c. 5.11. and by the robbers abroad, their Enemies, as Hazael, 2 Kin. 10.32. or the like. These Expositions may both be admitted, though the former seem the plainer. But what some, who would, as we above saw, refer this to some particular story, would have by thief and robber to be understood, as either e 1.29 Jeroboam, or f 1.30 Jehu, I know not how either the words, or sense admit.

These all, as to the first words of the verse, understand them of what was already done, whereby God did or would have healed them; but there are, as we said, who render those words as of the Future, when I shall heal Israel, and then the sense will be, according to R. Tanchum, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. when I shall do what I shall do toward them, (i. e. shall return the cap∣tivity of my people, when I shall heal Israel) it will appear to them, that the fault was on their part, viz. that it was their sins, not cruelty in me, which caused me to send on them such evils, from which I then in mercy delivered them: for such and such sins they are guilty of, as are in the following words named, they commit falshood, &c. This I take to be his meaning, and it seems agreeable enough to the words.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.2

  Avenar. Gram, p. 254. Buxt. Gram. l. 2. 20.
• b 1.3

  Jun, Trem. Drus. &c
• c 1.4

  Pag, Munst.
• d 1.5

  Grot.
• e 1.6

  Printed Arab.
• f 1.7

  Interlin. Buxt. Concord.
• g 1.8

  Kimchi on the end of the 6. c.
• h 1.9

  Jerome, Ribera.
• k 1.10

  Kimchi on c. 6. v. last.
• l 1.11

  Chr. à Castro. Menoch. Grot.
• m 1.12

  See Chr. a Castro, and Rivet.
• n 1.13

  Rivet
• i 1.14

  Chr. à Castro. River. See 1 K. 16, 24.
• o 1.15

  Petr. à Figuiero. R. Sal.
• p 1.16

  Rivet. Zanch. Nomine Israelis venit universus populus in genere, nomine Ephraim reges & proceres, & _____ _____ , nomine Samariae ipsa Metropolis, 〈◊〉〈◊〉 caput regni.
• q 1.17

  Rivet. Merc. Tarn. Bren.
• r 1.18

  Mederer, i. e à malis liberarem. Liveley
• s 1.19

  See Aben Ezra.
• t 1.20

  See Estius, who compares Rom. 7.9. when the commandment came, sin revived, so here, their iniquity was discovered.
• u 1.21

  Tum patefit, et retegitur, quando defenditur. Tarnov.
• w 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x 1.23

  See Drus. Grot. &c.
• y 1.24

  Trem. Rivet.
• z 1.25

  Ab. Ezra.
• a 1.26

  Mercer. Rivet.
• b 1.27

  Munst. Chr. à Castor.
• c 1.28

  Grot. Bren.
• e 1.29

  Jerom.
• f 1.30

  See Chr. à Castro.