A commentary on the prophecy of Hosea by Edward Pococke.

v. 4. They have set up Kings, but not by me; they have made Princes, and I knew it not: of their silver and their

gold have they made them idols, that they may be cut off.

In description of those things by which Israel provoked God, and pulled down on themselves his judgments threatned against them, he proceeds in this v. to declare their apostacy from him, first in civil matters, then in matters of their religion. As for what con∣cerns the first, he sai••, They have set up Kings, but not by me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He•• himlicu, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hesiru, have made Princes. That these words properly signifie, They have set up Kings, or caused to reign, and made Princes, there is no question. Yet are there who seem to render them otherwise, as the d Greek of the LXX, and Vulgar Latin, the one ha∣ving, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they have reigned to themselves, which the printed Arabic, which follows it, renders, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They have reigned of themselves; the other, Regnaverunt, they (or, they themselves) have reigned, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Principes extiterunt, they have been Princes. So the words, accor∣ding to the ordinary use in those languages, sound. For reconciling which therefore with the Hebrew, in which they seem properly to sig∣nifie transitively, Regnare fecerunt, &c. they have made to reign (or, set up such as should reign, i. e. Kings,) different ways are taken. Some thinking it most convenient (as certainly it is) to reduce the translations to the Original, and therefore think that the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latin, Regnaverunt, though ordina∣rily and regularly they signifie intransitively, have been Kings, and, have reigned, yet are here taken by these Translators as Transitives, and to signifie, they have made Kings. And it is e observed, that the Greek word is so sometimes, especially by the Greek transla∣tors of the Scriptures, actively used to signi∣fie, Regem creare, to make a King, as necessa∣rily, 1 Sam. 8.22. Hear their voice, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, make them a King, and so by f several of the Greeks here expounded. And the like will by the same reason be to be thought of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that by it should be meant, they made Princes, though perhaps for that there be not the like examples elsewhere: and they think therefore that in the like way the Latin, Regnaverunt, they have reigned, ought to be understood, they have caused to reign, and, principes extiterunt, for g instituerunt, have been princes, for, have constituted princes.

h Others rather choose to reduce the Origi∣nal to these translations, and would have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Himlicu, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hesiru, though according to the more general use of that form in which they are, (viz. the Conjuga∣tion of Hiphil, which gives a transitive or active signification to Verbs) they should properly denote, have made Kings, and, have made Princes, yet here to signifie no more then if it had been simply said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they have been Kings, and, been Princes; and as a ground for this pretend, that divers Verbs in that form of Hiphil do retain the bare signification of the Conjugation Kal, and are not made farther transitive, and that therefore these are proved such, by the au∣thority of those ancient translations. But I think there is not reason here so to do, a∣gainst the judgment both of all the Jews, and the greater part also of Christian Interpre∣ters, not only new, but also ancient. The Chaldee so took them as we do, who hath it, They have made Kings, and they have made Princes.

May it not be an easier way of giving ac∣count of the Greek and Latin translations, to say that they thought something under∣stood in the Hebrew that might signifie, them∣selves, as if it were, they have made themselves Kings and Princes, and if so, the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would well express the meaning, though not punctually the words.

The difference between these ways is, that the one casts the fault on the people, the other on the Kings and Princes themselves: otherwise they both agree in the notion of the words, and in this also, that what was done by the one or the other is here taxed as sinful and blame-worthy. But there are some, who to the second word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hesiru, think rather another signification to agree, viz. They have removed Princes. So R. Salomo saith, that it may be expounded, they removed one from the Kingdom, and set up another, and that the Masoreth reckons this word among those, that though written with the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sin, yet signifies as if written with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Samech, and so to be the same as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is, they have removed. And so Aben Ezra cites it out of an ancient Rabbi, viz. Yaphet, that so the sense may be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whether they set up a King, or whether they removed him. And Abarbinel approves of the exposition; yet we have no reason to desert the former more generally approved; according to which, whether his saying, they set up Kings, and made Princes, be the repeating the same thing in different words, and by Princes be meant i those Kings, or by them be meant other inferior magistrates or k Judges, which

are l 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 under the Kings, will not much concern us to insist on, the main matter for which they are taxed being, that what they did, or was done concerning the one or the other, was unduly done; which, as to the first clause is expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Velo mimmeni, and (or, but) not by me, or, of, or, from me; and in the second by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Velo yadati, and I knew not.

Not by me, i. e. not by his command, ad∣vice, or instruction, or agreeable to such in∣structions as in the law he had given concern∣ing it, as Deut. 17.15. where he commanded that the King which they should set over them should be such, whom the Lord their God should choose from among their brethren. But they now, in setting up their Kings, looked not after his choice, nor advice, they took not him along with them in the business. So the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Velo mimmemri, and not by, from, or, according to my word, order, or command. Otherwise it cannot be said that any thing is done without him, without his permission, yea without his ordering too, though it be never so contrary to his com∣mand, and declared order concerning it.

And I knew it not. What is there done among men that God knoweth not? He doth not only know the outward actions, but the secret intentions of their hearts, and di∣scerneth all their thoughts, yea understand∣eth them afar off, or, long before, (as our an∣cienter translation reads Ps. 139.2.) even while they are yet in conceiving; not only what men have done, but what they intend to do. So that his saying, I knew it not, can∣not be so understood, as to import ignorance in God of any kind; but will be therefore to be understood, that he did not own or m approve of what they did; and n what he approves not of, he is said not to know. So the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not of my will, or, according to my good pleasure; not accor∣ding to the directions by him in his law gi∣ven, or any command o from his mouth; or else that they did not bring the matter to him, p nor ask his counsel in it, as they should have done, by looking into his law, or en∣quiring of his Prophets then among them, or by some such means as he in those times af∣forded for making his pleasure known unto them, but did it of their own head, and as they thought best. To this purpose the Syri∣ac renders, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and did not make it known to me. And accordingly the Manu∣script Arab: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They have made Kings, but not by my command; they have made Princes, and have not made me know it. So that q as far as in them lay, they did it without his know∣ledge; he knew it of himself, but not by their bringing it to him to make him know it, or any desire of his counsel or approbation, from them.

But here is a question made by Expositors, of what King or Kings, Prince or Princes, it is said that they were so made, not by God, and without his knowing.^r Some go as high as to Saul, the first King over the whole twelve Tribes, not yet divided into two di∣stinct Kingdoms; because, though he were chosen by God himself, yet it was by the re∣bellion of the people against God s who was before King over them, and casting off him, as he saith to Samuel, 1 Sam. 8.7. They have rejected me that I should not reign over them. This Jerom puts, as his opinion in the first place, though he name also Jeroboam, as one to whom the words may also be applied. And it is so far approved by t some, that they find fault with such as, forsaking that of Jerom, take another way. But surely besides that if we consult the history of Gods choosing and appointing Saul to be King, and v command∣ing Samuel to anoint him to be Captain over his people, and saying that he should reign over them, and his w giving him an heart to fit him for that office, and Samuel's saying to the people of him, x See ye the man whom the Lord hath chosen, with other like circumstances; it will be hard, though with the help of any distinction, to apply these words to him, that he was set up for King not by God, and that God knew it not, there is another exception against it, not easily answerable, which is, that the people here taxed are not the whole twelve Tribes, united in one, as in Saul's time, but the ten, that revolting from the house of David set up a King and Kingdom, distinct from that of Judah, to themselves.

Others therefore looking on them as here distinctly spoken to, and found fault with, and taking a great part of their sin to be their defection from the house of David, on which God had entailed the right and title of the Kingdom, and y their changing of the Kingdom and Priesthood of their own heads; will have the words to concern their setting up z Jero∣boam to be their King (and then his successors) in opposition to the house of David, as ap∣pears by their carriage, 1 Kin. 12.16. when not liking Rehoboam's answer to them, they cried, What portion have we in David? neither

have we inheritance in the son of Jesse, To your tents O Israel, and calling Jeroboam unto the congregation made him King over Israel, v. 20. To what may be objected, that nei∣ther of Jeroboam it can be said, that he was set up King not by God, or without his know∣ing it, because God had by his Prophet A∣hiah the Shilonite told him, that he would rend the Kingdom out of the hand of Solomon, and give ten tribes to him, and that he would take him, and he should reign according to all that his soul desired, and should he King over Israel; and it should be, that if he would hearken to all that he should command him, and walk in his ways, and do what was right in his sight, to keep his statutes and his commandments, as David did, that he would be with him, and build him a sure house as he built for David, and would give Israel unto him. 1 Kin. 11. v. 31. and vv. 37, 38. and by Shemaiah the man of God likewise said, that the thing was from himself, c. 12.24. answer is given both by a Jews and Christians to this purpose, that what was said by Ahiah to Jeroboam from the Lord, doth no way excuse the people of Israel from what they are here taxed for; for no command or instructions were (for ought we find) given by him or any other to them from God, nei∣ther did they in what they did consult God by that Prophet, or any other means, to know his pleasure in it; but did what they did of their own heads, only out of a rebellious hu∣mour of casting off their lawful Sovereigns of the house of David, in which God had set∣led the right of the Kingdom. So that though they so fulfilled the will and counsel of God, yet they did it not in obedience to him, but with contrary intentions and plain disobedience; and so were no more justifia∣ble in it than the Jews in murdering Christ, though thereby they fulfilled what God had before shewed by the mouth of all his holy Prophets that Christ should suffer, (Act. 3.18. and 13.27.) or Judas for sinning in betray∣ing that innocent bloud, as himself confesseth Mat. 27.4. though Christ himself had told him that he should betray him, and b said un∣to him, What thou doest, do quickly. He did what God had determined should be done; and so this people, yet so as not by God, nor in such way as he approved, and therefore they greatly sinned in so fulfilling his will.

The same may be said of Jeroboam himself, in taking on him the Kingdom which God designed to him, and gave him, exalting him from among the people, and making him Prince over Israel, that he entred on it, and so reigned, (according to the other rendring) not as of (or, by) God, but as of (or, by) the people, to whom, making him King, he hearkned, without consulting God by Ahiah, or any other Prophet, in what manner he should take on him the Kingdom, or by what means plea∣sing to God he should attain it: and after the obtaining it he manifestly opposed himself against God by setting up the Calves, where∣by to draw the people from the worship of God, and the knowledge or acknowledg∣ment of him, c saying to them, and of his Calves that he set up for them, to keep them from going to the house of God at Jerusalem, It is too much for you to go up to Jerusalem, Behold thy Gods O Israel, which brought thee up out of the land of Egypt. So that though the d cause were from the Lord for punishment of Solo∣mon's e sin, yet neither he nor the people man∣aged it as the Lords cause, nor seemed to have respect to him in it; neither did they set him up, nor he set himself up to be King or reign by the Lord, by his command, or his approbation, desired, or had: and therefore though God rent Israel from the house of David, yet it is said, They, the people, made Jeroboam King, and he drave them from follow∣ing the Lord, 2 Kin. 17.21. So that what was, as on Gods part, justly done, was, as by them, according to the wicked intentions of their own hearts, and by unlawful means ef∣fected, unjustly and sinfully done. And the same sin was continued among them in their setting up all his Successors, and their reigning over them; it was in them a con∣tinuance of f defection from the house of David, and rebellion against God; yet of some of them it is also said, that God exalted them, and made them Princes, as of Baasha, 1 Kin. 16.2. and of g Jehu we read, that God sent a Prophet to anoint him, and to say to him, Thus saith the Lord, I have anoin∣ted thee King over the people of the Lord, even over Israel. 2 Kin. 9.6. And that he did so far accept of his executing what he did upon the wicked house of Ahab, that he promised that his children of the fourth generation should sit upon the throne of Israel: ibid. c. 13.30. yet in respect of his h manner of taking on him the Kingdom, and his ill management of it in other things, and his i not taking heed to walk in the law of God with his whole heart, will the same be said as in the case of Jeroboam; that both those that set him up, and himself, were guilty of that sin here taxed, so far, that in this Prophecy c. 1.4. God threatens to avenge the bloud of Jezzeel on the house of Jehu. and to cause to cease the Kingdom of the house of Israel. Others not so satisfied, as it seems, concerning this difficulty, as thinking, that of them it cannot be well said, that they were

set up, and reigned without God, and with∣out his approbation, will not have k them, and their sons that succeeded them, to be here un∣derstood; but rather those other Kings, which without any mention of Gods hand, or his ta∣king notice of them, did reign among them, fetting up themselves, and set up by the re∣bellious multitude, and some of them by them also taken out of the way, as peculiar∣ly those after Zachariah the last of Jehu's race, viz, Shallum, Menahem, Pekahiah, Pe∣kah, Hoshea, which being in this Prophets time may therefore seem more peculiarly pointed to, as shewing what was even grown into a custom then amongst them. In them, what they are here taxed for, both as to the Kings themselves, and the people by whom they were sided with and abetted, will be so apparent, that there will be no need to flee to another exposition which l some give, viz. that by their setting up Kings, and not by God, and their making Princes without his knowledge or approbation, should be meant their seeking to foreign Kings and Princes for help, as to the Assyrian, and King Jareb, c. 5.13. to Egypt, and to Assyria, c. 7.11. so forsaking God and their dependance on him, and setting up them as Patrons and Protectors to themselves; which how it may be properly said to be a setting up Kings, and making Prin∣ces, m may be doubted.

This being said of their exorbitancy in re∣spect of their civil-state, in the next words they are taxed of their wicked dealing in matters of religion also, in that of their silver and gold they have made them Idols, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Caspam uzeha∣bam asu lahem atsabbim, Their silver and their gold they have made to them Idols. So word for word; and so it is both by the Septuagint and Vulgar Latin, and Syriac rendred, i. e. they made or turned them into Idols to themselves; which others, taking the first words rather in the ablative case, render, Argento & auro suo, with their silver and their gold they have made &c. or, to make it plainer, adding, Ex, of, their silver, &c. with which ours agree. The meaning is in all one, as that of the Manuscript Arabic also, which renders, n Their silver and their gold they have made to them there∣of Idols. Their silver and their gold; He calls it elsewhere, speaking of the like folly of Ido∣laters, Ezek. 16.17. My gold and my silver, viz. such as he had given them, as he there saith, and as above here, c. 2.8. he had mul∣tiplied to them; so that they were no otherwise theirs than from him, and therefore to his glory to be imployed: and the fault for which they are taxed is, That that silver and gold which God gave them for their wealth, for necessary use and ornament to themselves, they abused by bestowing it in making and adorning Idols, with great ingratitude and dishonour to him. The Chaldee saith, it was that silver and gold which they brought up with them out of Egypt, so seeming to un∣derstand it of the golden Calf in Aaron's time, Ex. 32.2, 3, 5. but here it seems spo∣ken of later times, after the division of Israel from Judah, and then we know Jeroboam made them two Calves of gold. 1 Kin. 12.28. And afterwards they also made of their silver and gold, Baals, and Images, (Hos. 2.8.) and of these the words may seem here more particu∣larly meant, the persons accused being not the Kings alone, but the people, who confer∣red their silver and gold for making to them∣selves Idols; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the people all of them, or jointly, as Abarbinel thinks to be hence mani∣festly proved. They all concurred in making to themselves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Atsabbim, Idols; Gods they would have called them, as Jeroboam taught them to do, (1 Kin. 12.48.) but God calls them here by such a name as shews what really they were, the name signifying, o griefs, troubles, &c. and therefore given to Idols, as being necessary causes thereof to those that worship them, and are grievous in the sight of God.

And this they did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lemaan yic∣caret, that they may be cut off, as ours render it. The Verb is in the singular number, and so properly signifies, that he, or, it, may be cut off; and Interpreters differ concerning the person or subject spoken of, whether the peo∣ple, or the silver and gold, or something else, nothing being expressed. p Some we say un∣derstand it of the whole people; and they that so understand it, because the Verb here to be referred to it, is in the singular number, where∣as the others, before spoken of them, are in the plural, (though we need not be much mo∣ved at it, it being usual, as we have before observed, to speak of a people sometimes in the plural, as being more, sometimes in the singular, as being one aggregated body) for making it more plain, supply something which may expresly answer to it in the singu∣lar number, As q some put in Israel; That Israel may be cut off; r others. Eorum quisque, every one of them; s others, Populus, the people; t others, Nomen eorum, their name; u others, Rex cum principibus, the King with the princes; w others, Totum regnum Israeliticum, the whole

Kingdom of Israel; or, x Regnum cum Idolis, their Kingdom with their Idols. y Others re∣ferring it, as it seems, to what is above said, v. 3. Israel hath cast off the thing that is good, will have to be understood, bonum, good, that good may be cut off from them, viz. the name and worship of God, the only good. More agree∣able to these is likewise the Manuscript Arab. Version out of Hebrew by a Jew, (perhaps R. Saadias,) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That they might be cut off (or, abstain, or, cease) from my remembrance, or, (that the expression may not be z ambiguous) from the remembrance of me, or, from remembring me, according to what is said, Jer. 23.27. Their fathers have forgotten me for Baal.

But the a Jews more generally take it as understood of the silver and gold, which for their making of it Idols should be cut off. Which way of theirs b some censure as nimis frigidum, too frigid and slender an interpreta∣tion; because here seems threatned a grea∣ter judgment than the loss of a little gold and silver. Yet I know not whether it need be censured, the construction in this way being very clear, and the sense well agreetng with what in the c following words is spoken of the Idols made of that gold, and it argues a high degree of folly and sin in them, who so ordered those things which God gave them for their wealth, and that they might have what to use to his glory and good to them∣selves, as not only to deprive themselves of the use thereof, but to make them destructive to themselves.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lemaan yiccaret, that it (or as ours, they) may be cut off. It is almost a ge∣neral observation of expositors, that the par∣ticle usually signifying, that, and denoting the intention or end for which a thing is done, doth not d so here signifie, but rather the end or consequent which shall follow on the doing of it; and therefore some render it not, ut, that, but ideo, therefore; so the Ge∣neva English, Therefore shall they be destroyed. Yet if it be taken in that its ordinary notion, will it seem to have no small Emphasis in it, denoting that they in doing what they did, so perversly behaved themselves, as if e on set purpose they would provoke destruction, and obstinately run themselves into it, though forewarned thereof.

Notes

• d

  And see the Syriac.
• e

  See Steph. and other Dictionaries.
• f

  Origen in Chr. à Castro. Theophylact.
• g

  Chr. à Castro.
• h

  See Ribera.
• i

  Petr. à Fig.
• k

  Grot.
• l

  Abarb.
• m

  Drus.
• n

  Veil.
• o

  Kimchi. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p

  Trem. Pisc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kimebi.
• q

  Petr. à Fig.
• s

  1 Sam. 12, 12.
• t

  Petr. à Fig.
• v

  1 Sam. 9.16, 17.
• w

  Ibid. c. 10.9.
• x

  v. 24,
• y

  Calv. Rivet.
• z

  To whom to appropriate the words, the Geneva English hath in the sing. number, a King. Merc. Pisc. Tarnov.
• a

  Kimch. Abarb.
• b

  Jo. 13.27.
• c

  1 Kin. 12.28.
• d

  v. 15.
• e

  1 Kin. 11.11.
• f

  Jun. Trem.
• g

  See Estius.
• h

  2 Kin. 9.13, 14.
• i

  There c. 10.31.
• k

  Tirin. Grot. and see Rivet.
• l

  Merc, and see Tarnov.
• m

  Rivet.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o

  See above on c. ••.17. Kimchi radic. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p

  Trem. Singularis numerus in verbo ad gentem totam accommodatur, de qua modo generaliter est locutus.
• q

  Jun. Trem. see Calv.
• r

  Pisc.
• s

  Grot. Drus.
• t

  Vat. Zanch. Petr. a Fig. Chr. à Castro.
• u

  Riv. Tarnov.
• w

  Zanch.
• x

  Pareus.
• y

  Zanchi likewise.
• z

  As if it sounded, from being remembred by me.
• a

  R. Sal. Ab. Ezra. Kimchi. Abarb.
• b

  Tremel. Rivet.
• c

  vv. 5, 6.
• d

  Jer. Trem. Petr. a Fig. &c. Ne{que} enim hac ratione fecerunt ut perirent, sed quia fecerunt, ideo perierunt.
• e

  Hutcheson.