A commentary on the prophecy of Hosea by Edward Pococke.

v. 11. Because Ephraim hath made many altars to sin, altars shall be unto him to sin.

As Israel's folly, as well as their wicked∣ness, was in the former words declared, in that, forsaking God, they sought and placed their confidence in help from men, which their confidence should prove not only vain, but occasion of much mischief to them; so is it farther in these, in that they thought to se∣cure themselves by their great shews and pretences of religion and devotion in a false way; which is comprehended under the ex∣pression of making many altars. Great was their folly in thinking this should be for good to them, whereas it was indeed for multiplying and aggravating their sin, and increasing of it, and provoking justly God to send greater pu∣nishments on them; and their so doing cleared

his justice in infflicting them.

That we may better conceive the meaning of these words, and judge of such expositions of them as we shall meet with, it may be convenient to observe as concerning the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lachato, which is twice repea∣ted, and in both places rendred, to sin, that as the root properly signifies, s 1.1 to sin, so it comprehends the notion of expiating sin also, and of punishment also for sin; so that if any in their expositions shall have respect to either of these, it may not seem strange or to be from the purpose.

To look then on what is to be said as to the meaning: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci, because. So that Particle properly signifies, and so directs to the conne∣xion of these words with what hath gone before, according to what we have already said, and manifests that there is evident cause why God should threaten to them such things as he doth. t 1.2 Some render it, certè, certainly, or assuredly, as a Particle of asseveration. So the MS. Arabic perhaps took it, rendring it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which if we read it Enna, will be on∣ly a Particle of affirmation, certainly, or the like; yet may it be read, Anna, and then it will signifie in that other way, because, or else, En si, if, If they multiply altars to sin, altars shall be for sin to them. This will make no dif∣ference, only that thereby in the first way, if rendred, certainly, the truth of both clauses is asserted by themselves, that they did mul∣tiply altars to sin, and that altars should be to them to sin; whereas in the other ways the former is made a cause of the latter, because they did multiply altars to sin, therefore altars should be to them to sin.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hirbah Ephraim mizbechoth lachato, Ephraim hath multiplied altars to sin: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They of the house of Ephraim, saith the Chaldee. That tribe seems peculiarly named, because the first author of such idolatrous doings as are spoken of, was of that tribe; namely Jeroboam, who made Israel to sin in that kind; and they, as having the first King, were looked on as chief among the ten which united to make a distinct Kingdom from Judah; yet, as oft before, un∣der it look we on as comprehended the others that joyned with it, and so Ephraim to be as much as to say, Israel, as distinguished from Judah, hath multiplied altars to sin. It may seem harsh to say, that they did it for that end that they might purposely sin; they would rather say, they did it for a religious end, that they might thereon offer sacrifices u 1.3 for the expiation of their sins and appeas∣ing of God. But whatever they might pre∣tend in so doing, they did that which to do was necessarily to sin, God having instituted and ordered only w 1.4 one Altar, and that now at his own temple in Jerusalem, on which those sacrifiees, which he would be pleased with, and accept of, were to be offered. To make Al∣tars at their own pleasure, and offer on them sacrifices under what pretence soever, was to sin, and openly to rebel against him in trans∣gressing against his commandments and rules, by himself prescribed for his worship; so that the words will necessarily bear this sense, That in Ephraim to multiply Altars was to sin, even to multiply sin, one sin drawing on another; and seeing they did that which was a necessary occasion of sinning, God, as in the last clause, would impute it to them as a great sin.

So it follows in the next clause, Altars shall be to them to sin. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hayu lo mizbechoth lachato, which, word for word, sounds, Altars have been to him to sin, which seems to give at first hearing this meaning; The Altars which they have multiplied have accor∣dingly had that effect, and been occasion to them of sinning. For the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hayu, is indeed of the form of the Preterperfect tense, signi∣fying, they have been, yet it is by Interpreters differently translated, not only by that, but by some in the Present tense, * 1.5 sunt, are, and by others, as by ours, in the Future, erunt, shall be, (as not unusually that tense is put for ei∣ther of those, as the sense requires;) and this difference in rendring, though it make no great difference in the meaning, yet some it doth, giving us to look on those Altars not only as a necessary cause of their committing sin, but that the so multiplying of them was a great sin, and should for such be imputed to them. So the learned Mr. Lively, in majorem condem∣nationem & reatum ei cedent, shall be for greater condemnation and guilt to them. As of Jeroboam's setting up the golden Calves, it is said the 1 Ki. 12.30. this thing became a sin, and c. 13.34. and of his setting up the lowest of the people to be Priests, and this thing became a sin unto the house of Jeroboam, even to cut it off, and to destroy it. So should to these, the Altars that they multiplied, and thought perhaps in themselves to be a supererogatory work of devotion, be imputed for sin, a great unpar∣donable sin. The repeating the word in both clauses seems to import an aggravation, and to shew that it was looked on as no ordinary sin, and that x 1.6 their wickedness was thereby come to a great height. With this interpre∣tation seems to suit the Syriac Version, though

retaining in the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hayu the Preter∣perfect tense, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Because E∣phraim hath multiplied altars to sin, (or for sin,) and (or therefore) altars have been to him for a great sin: adding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Rabo, great, which is not in the Original.

This last clause y 1.7 others something different∣ly interpret; therefore altars shall be to them to sin, i. e. because they multiply to them∣selves such occasions of sin, therefore will I give them up to go on in their wicked ways, and to sin more and more in them; so mak∣ing sin a punishment of sin in them, and that which they had sinned in, a cause and occasion of farther sin in them, till their measure were full, and judgment should take hold on them. And what more grievous could be threatned to them than that thus he would withdraw his grace from them, and give them up z 1.8 to a re∣probate mind to commit idolatry with gree∣diness, and still to continue it? What can be the issue but utter destruction?

There is another way in which most of the a 1.9 Jewish expositors consent, making the words to be an exaggeration of their sin, in that they did not only continue to imitate the sins of their predecessors, but did even strive to out-do them in framing to themselves new occasions of adding thereto. Aben Ezra makes the import of them to be this:

They had Altars which they had received as by inhe∣ritance from their fathers; why did they yet multiply them? Kimchi also: They have multiplied Altars beyond those that their fathers made, as Ahab, who added to Jeroboam's Calves Baal and a Grove, and what had they to multiply and adde, where they had already Altars, but only that they might adde to their sin? Abarbinel something plainer: All this (to wit which was threatned) shall be, because Ephraim hath multiplied Altars to sin, as much as to say, Ephraim continually multiplied (or added) to make new high places and Altars for Idol-worship, although he had already from his fathers Altars to sin; but he was not contented with those Altars which he received from his fathers, but added daily to them, which was not ac∣cording to the law.

And this way we find followed among Christians also, b 1.10 one thus paraphrasing the words:

Israel had Altars enough, which might suffice them for sin∣ning in worshipping of Idols, why was it then needful to them to adde more to increase their sin?

As for their multiplying of Altars, besides what was by Jeroboam and c 1.11 Ahab done, we read in this Prophecy, c. 10.1. According to the multitude of his fruit he hath increased Altars, and 12.11. Their Altars are as heaps in the furrows of the fields: which were all to them to sin, ut quanto plura fuerint, tanto illius scelera multiplicentur, as Jerom speaks, so that the more they were, by so much the more were their sins multiplied. In all these ways, what he saith, to sin, is taken in both clauses of the verse in the proper notion of sin, and the guilt thereof; but it is by d 1.12 others taken in the latter in the notion of punishment for sin. So the Chaldee takes it, paraphrasing, Because they of the house of Ephraim have multiplied Altars to sin, the Al∣tars of their Idols have been to them (or, shall be to them) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lethaklo, e 1.13 for offence, or ruin; shall bring upon them destruction, and cause them to be given up into captivity; and in this way the word f 1.14 Altar is by some in the second clause understood; not of the same Altars as in the first, not of their own in their own countrey, but of their enemies Altars in a strange land, the land of their captivity. To which purpose Grotius thus gives the meaning;

Because they made to themselves many Al∣tars, by which they might (or, did) sin a∣gainst God, therefore Altars, to wit, the Altars of the Assyrians, ipsis in poenam erunt, shall be for punishment to them, when they shall be compelled to bring to them wood, wa∣ter, and sacrifices;

or, as * 1.15 another,

being led into captivity they shall be compelled to sacrifice on their Altars, and so forced to pollute themselves with the sin of Idolatry.

Because they multiplied Altars at home, Al∣tars shall be multiplied abroad unto them; those were their sin, these shall be their punish∣ment. This is much according to what was threatned Deut. 4.28. and Jer. 16.13.

The Greek of the LXX give a different reading from what we have seen, rendring, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Because Ephraim hath multiplied Altars, beloved Altars have been to him for sins: and so the printed Arabic fol∣lowing it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, only with this difference, that in the Arabic is added the Pronoun, his, which is not in the Greek, his

beloved Altars have been to him to, or for, sin, and that the word for sin is placed last in the words, so that it may not be thought to belong to the first clause; whereas in the Greek it might. and so it be rendred, Because Ephraim hath multiplied Altars to (or, for) sins, Altars have been beloved by him: as g 1.16 they seem to think, who look on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as not added only of their own, but put in the place of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lechato, ad peccandum, to sin. But according to the Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lechato, in the first place, will be omitted, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or beloved, ad∣ded in the last. Why the Greek should so read, I do not find any reason conjectured at; perhaps they might think their multiply∣ing Altars, to shew they much loved them, and so might think good to adde that, but why 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lechato, to sin, being twice repeated in the Hebrew, they should put it but once, I know not. In some copies instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is observed to be read h 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which would signifie sinful. i 1.18 Some conje∣cture it might be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to sin, and then there would be no difference, and the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 belong to the first clause.

The scope and summe of all these different expositions may be well put together in one Paraphrastical explication, thus: Seeing they forsaking God and that one Altar, at which alone he required them to serve him, idola∣trously multiplied Altars to themselves, Altars against his command, which to do was ma∣nifestly a sin in them, therefore should those their beloved Altars be accordingly occasions of great sin, sin upon sin, and for such im∣puted to them to their condemnation; he would give them up to run on in their evil courses till their iniquity were full, and they ripe for destruction, and then deliver them into the hands of their enemies, who should compell them to do that service at, and to, their idolatrous Altars, which should appear a manifest punishment to them for those of their own, and the willing service that in their own countrey they made them for, and performed to their beloved Idols at them. So shall they be punished by what they offen∣ded in. It might seem strange that Israel, who was so well instructed in the law of God, and the only service which he required, should frame to themselves such ways, clean contrary thereto: but the reason is declared in the next words.

Notes

• s 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chata, to sin, Chitte, to cleanse or purge from sin; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sin, and, a sacrifice for sin, and punisnment for sin: as Gen. 4.7. and Zach. 14.19.
• t 1.2

  Zanchi.
• u 1.3

  Pareus.
• w 1.4

  How great a sin it was thought of old to make any other, appears by what we read Jos. 22.16. and 22.23.
• * 1.5

  Jun. Trem.
• x 1.6

  Trem.
• y 1.7

  Zanchi, Rivet, Diodati, Dutch Notes.
• z 1.8

  Compare Rom. 1.28. Rev. 22.11. and see Eze. 20.29. Act. 7.42.
• a 1.9

  Aben Ezra, Kimchi, Abarb.
• b 1.10

  Chr. à Castro in his Paraphrase.
• c 1.11

  1 Ki. 16.32.
• d 1.12

  Pisc. Sunt ipsi ad pecca∣tum, i. e. ad poenam peccati: and see Calvin,
• e 1.13

  In scandalum, i. e. ruinam. Petr. à Fig.
• f 1.14

  See Drus. Piscator, Dutch Notes.
• * 1.15

  Pisc.
• g 1.16

  Rivet.
• h 1.17

  Delicta. Nobil. Drus.
• i 1.18

  Edit. Francf.