A commentary on the prophecy of Hosea by Edward Pococke.

VERSE 1. Rejoice not, O Israel, for joy, as other people: for thou hast gone a whoring f••••m thy God, thou hast loved a reward upon every corn∣floor.

HE proceeds in this chapter, as before he had done, in taxing and reproving Is∣rael for their sins, and denouncing heavy judgments and punishments on them continu∣ing therein. To make way to these, in the first place he seems to take notice of such behaviour as was in them, or at least, they were prone to, as argued them not duely sen∣sible of either their sins, or the ill consequents of them, and the condition they were at pre∣sent, and like to be, in, if they did not change their behaviour, and checks them for it or restrains them from it in the first words, Re∣joice not, o Israel, for joy as other people: why such behavior would not become them, he then shews, in this 1. v. by laying first be∣fore them their sin; then by minding them of such judgments as hung over their heads, v. 2. both being reasons why they should not so behave themselves viz. not with that mirth and jollity, which were tokens of security and unconcernedness.

His forbidding them thus to rejoice and indulge themselves to unseasonable mirth, as it seems hence probable that they did, or would do, gives occasion of questioning and conjecturing when and why this was spoken to them by the Prophet. Abarbinel thinks it to concern their condition which they were, (or should be,) in, in their captivity after they were carried from their own country and dispersed there among other nations, coun∣selling them how there to behave themselves; as if he should say, if God should give a blessing in the land of the nations and fulness of joy, so that the people should rejoice in their blessings and plentiful increase of all things, yet rejoice not thou O Israel, as they do; for thou hast gone a whoring from thy God after Idols whom thou hast served.

Among Christian expositors also Arias Mon∣tanus takes the same way, as if the meaning were, Rejoice not O Israel, as other people, who yet retain the form of a people, a 1.1 seeing thou ceasest to be a people, being dispersed among all nations.

But the departure from their own coun∣trey being spoken of as a thing yet to come v. 3. and other circumstances of the words weighed, they seem to concern and respect their behavior while they were yet at home in their own land. Others therefore conjecture that they were spoken at such a time when Israel was in such a state and condition as that they seemed to themselves to be secure from such evils as were by the Prophets threatned to them and to have cause of re∣joicing and indulging to more than ordina∣ry joy, mirth and jollity, by reason of such good things as they enjoyed and hoped still to enjoy. b 1.2 Some therefore think it might be spoken in the time of Jeroboam the second, under whom they obtained victories over their enemies and prospered 2 Kin. 14.25, 26, 27. or in the time c 1.3 of Menahem who made a league with Pul King of Assyria and for a while procured them peace 2 Kin. 15.19. d 1.4 Others think it more probably spoken un∣der Hosea their last King, when their destru∣ction was near at hand. But here being no∣thing concerning the time particularly ex∣press'd, it will be sufficient to conceive that the Prophet (or God, by the Prophet) seeing the insolency of them in taking to themselves occasion of mirth and jollity from any false grounds, and so, securely running on in their Idolatrous courses and sin without any re∣morse or fear, thus seasonably checks them, Rejoice not, O Israel, &c. the import of which seems to be, not so much a prohibition of all rejoicing to them, as a declaration that for their rejoicing they had now no grounds, and withall that their joy should not long last, his bidding Rejoice not, importing as much as, or including, thou hast O Israel, e 1.5 no cause of rejoicing, and f 1.6 thou shalt not rejoice, be∣cause of what thou dost and of what shall be∣fall thee, as he had before threatned them c. 2.11. I will cause all her mirth to cease.

But we shall the better judge of this, by taking into consideration the expressions here used, in order, Rejoice not O Israel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El gil, for joy. The like expression in the He∣brew is used Job. 3.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hasemechim ele gil, where ours render it, who rejoice exceedingly, which rendring seems

a little to differ from this here, to rejoice for joy seeming to import, because of occasion of joy presenting it self, or conceived; but to rejoice exceedingly, to express in outward ge∣sture or signs of exultation the joy inwardly conceived on any such occasion, which is con∣sequent on the other. The words in the ori∣ginal here do literally sound ad exultationem, to exultation (or the like) which seems strictly more to agree with the latter expression than the former, but not so necessarily but that it admits of the former, and others also something different, through the various use of the par∣ticle g 1.7 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El not only for ad to, but for apud at, super or propter for juxta according to, and the like, tending much to the same purpose. The chiefe which we find besides that in our translation given are, First that which agrees with that which in Job as we said, they give, ad exultationem, to exultation, i. e. h 1.8 magnopere, greatly, i 1.9 exultanter so as to be transported to extraordinary expressions of joy, which k 1.10 some will have to be the import of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gil. Secondly that which l 1.11 others will have to be the import of ad exultandum or ad exultationem, to wit ubi sese exultandi materia obtulerit, when any matter of exulting or re∣joicing shall offer it self, as if it should be ren∣dred, at rejoicing, i. e. m 1.12 at any time or occa∣sion of joy; so Kimchi, If there shall happen any matter of joy, as any wedding or the like, there is no reason for thee to rejoice; and with this doth that in our text well agree and that which others render, n 1.13 in exultatione. Thirdly that which they give who render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El, by secundum exultationem, according to the exulta∣tion, viz. such as is that of other people, so making it a particle or note of similitude and so coupling it with the following words, that o 1.14 they should not rejoice as other nations do exult.

Many of the ancient translators, for making what they thought to be meant the plainer, give it not literally by a Noun as it is in the Hebrew, but by a verb of like signification to the former or which adds somthing to the de∣gree or outward expression of that rejoicing which it denotes, according to the import of the Hebrew Noun, and taking in the negative Particle as having influence on both; so the Chaldee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The LXXII. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The printed Arab. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the vulgar Latin, Noli laetari Israel, noli exultare, all which agree in one common mean∣ing Rejoice not O Israel, nor exult thou. Now that the occasion of their unanimously so ren∣dring the words, should be a reading, which they found different from that which we now have, it is not probable. If so many copies as they used did read otherwise then ours now do, it is strange that there should none be now found in which it is so. Yet Cappel, as to the Chaldee, Greek and Latin thinks they all for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El Gil did read, al gil, with the same negative Particle which is be∣fore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tishmah, at the beginning of the verse, as if it were here again repeated and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gil, were not a Noun signifying, Exulta∣tion, but the Imperative Mood signifying exult thou. But the learned q 1.15 Buxtorf shews how that reading which he would thence con∣firm, is an expression not known in the He∣brew tongue, in which that negative or pro∣hibitive particle requires a Verb of the Future Tense to be joined with it, and is not found joined with an Imperative. I suppose it therefore better to think, that they did read no otherwise than we now do, but thought the meaning, in that language in which they were to give it, more plainly expressed by a Verb then a Noun, and not to have put a ne∣gative particle before it because they found any such in the Hebrew repeated, but because they looked on that in the beginning put, to influence the whole clause, which they thought in the language in which they wrote and the way of giving the meaning which they took, would be made plainer by repeating or again expressing, it, although without being expressed, it might be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from the former words understood, as in the MS. Arabick translation in which the import of the Noun is expressed to the same sense by a Verb, yet without putting a negative be∣fore it; the author thereof rendring these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 do not O Israel, rejoice, and exult, which is as much as what the other say, do not rejoice, and do not exult. But, not to make more scruples than need, the words are according to all, a pro∣hibition to them of indulging themselves to mirth and jollity and expressions thereof, which seems to have in it the force of a de∣claration or giving warning to them that their condition if heeded to was such as made it altogether unseasonable for them to give them∣selves, on any ordinary occasion of rejoicing, to extraordinary mirth and jollity, but rather to grieve or mourn and be sorry, as under the expression of not rejoicing for joy, r 1.16 some observe to be implied and comprehended, and that for the reasons following.

But before we come to them there is an

expression concerning either the manner or oc∣casion of such rejoycing which is prohibited to them, and that is in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ca∣ammin as peoples; which to make plainer our Translators insert other, as other people, as any other people, who having occasion of rejoyc∣ing as for victory, peace, plenty, or any good befallen them, do usually express their joy in outward signs of mirth. The words are capa∣ble of being interpreted; either, in such man∣ner as other people do, or, on such occasion as they do, and that either to signify that such things as to other people are occasions of rejoycing, ought not to be so to them; or else that they have not, or shall not have such occasions. If they be interpreted in re∣spect to the manner, then will they seem to be a prohibition to them of any profane, carnall or exorbitant way of rejoycing such as among the heathen nations and people that had no right knowledge of God or rule of his law to direct and moderate them in their actions, was usu∣ally found; their rejoycing when any publick occasion of joy presented it self by reason of their ignorance in such kind, being commonly peccant s 1.17 in respect to the cause, manner or measure, or the end: 1. That they make those worldly carnall good things from which they take occasion of joy, the highest in their aime and thoughts, without respect or consi∣deration had of spirituall ad heavenly good things which are the matter of true joy; not looking up with thankfullness to God the giver of those things, or acknowledging them as his gift, and bounty; 2. In that they usu∣ally therein transgress the rules of modesty, sobriety and temperance; 3. In that they do not direct their rejoycing to the praise and glo∣ry of him who hath given them that occasion, but for setting forth and extolling their own abilities, their own wisdom or power, or (as in those times) their false Gods in bringing to pass those things which so happily succeeded to them, and afforded them such occasions of mirth and gladness. But surely such rejoyc∣ing had been unlawful for both Israel and o∣ther nations at any time, that it might not seem needful to dehort Israel in particular from it. The words considered with respect to the reason given of this prohibition, in the following, seem rather to shew that it was, as things now stood, unseasonable, for Israel to rejoice with such joy as in other Nations might seem allowable, and therefore to have re∣spect to the occasion rather than the manner, viz. to warn them that, being as they were, or having done as they had, they should not think that such things as were to other people lawfull and seasonable occasions of joy, ought to be so to them, but that there were greater occasions of contrary behaviour to them; as in the next words he shews, subjoyning as a rea∣son of this prohibition, For thou hast gone a where∣ing from thy God &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ci, For, or because; so ours render it, with many others, as be∣ginning a new clause, wherein is, (as we said) contained a reason of what was said in the former; but there be who render it otherwise, to wit, t 1.18 quod scorteris or v 1.19 de eo quod scortatus sis &c. that, or in that, thou goest a whoring from thy God, so making the subjoyned words to constitute one cause with the former, and to express rather the matter of the forbidden joy, than the cause why it was forbidden to them, viz. That they should not rejoyce in that they had cast of Gods service, and followed after I∣dols, as if by doing so they were free from him and secure from his judgements, and might do what they list. w 1.20 But this could not probably seem a matter of rejoycing to them, but cer∣tainly was a just reason to hinder them from it; and therefore we may well look upon it, as a causal pointing it out as a reason to them why they should refrain from it, even for this rea∣son because they had gone a whoreing from their God &c. And surely a weighty and forcible reason it is. How shall he that hath not God with him, or doth what necessarily excludes his favour, possibly find in any thing that he can mean while rejoyce in, find solid ground for true joy, or true rejoycing? In his favourable presence is fulness of joy, true, solid, lasting joy; but without it all mirth and jollity is quickly turned into sorrow, yea it self made a cause of grief and sorrow. It is but such at best as that in the preachers language describ∣ed, Eccl. 2.2. I said of laughter it is mad, and of mirth what doth it? and of which S. James speaking, (c. 4.9.) saith to them that unlaw∣fully indulge to it, Let your laughter be turned to mourning and your joy to heaviness. For if they do not themselves so turn it, by ma∣ture repentance, it shall be so turned by Gods vengeance to them, it shall not long endure, and the end thereof shall be certain heaviness Prov. 14.13. Their forefathers are an example of this, who when they had gone a whoring after the golden calf in the wilderness, for a while (as now thinking all things should be well with them having gotten such a guide, seeing they had lost Moses or knew not what was become of him) rejoyced for joy, and indulged themselves, to eat and drink and play, Exod. 32.1.9. yet when they were brought to a better consideration of the mat∣ter, and heard what evil things God threat∣ned against them for such their wickedness, that they might prevent and avert them, saw that another course was to be taken, and in∣stead of their former rejoycing, they mourn∣ed,

and no man did put on him his ornaments Ex. 33.4. These their wicked posterity have∣ing imitated them in their Idolatry and like∣wise in their unlawful and exorbitant rejoyc∣ing in their wicked waies, ought also, if they would have hearkened to the Prophets duly reproving them and denouncing Gods heavy judgments against them, to imitate them in leaving off their heathenish rejoycing and turning it into penitent sorrow.

Thus Kimchi, for illustrating these words parallels this which they are here called on for, with what was done by their ancestors. Cer∣tainly the same reason that they had then for changing their mirth and those exorbitant ex∣pressions which were suitable to it, in regard that, on their forsaking God, he threatned to withdraw his presence from them, the same had these now, if they would but lay to heart how wickedly they had done in going a whoring from their God, and what great evils must necessarily come on it: and for this reason of their doings deservedly calls he on them not to rejoyce for joy, as other nations.

But was it not then unseasonable or unlaw∣full for other nations also, who knew not God, to rejoyce on such occasions as were accounted to be joyous, as outward prosperity, and plentifull increase of the fruits of the earth, (which if we look unto the following words in this and the next verse, may seem that chiefly here pointed to) seeing they did not have that respect to God and his good∣ness as they ought to have, for want of a right knowledge of him? This, besides what we have already seen concerning the meaning of this expression, may it be convenient to consider, that we may see the cogency of these words as a reason why Israel should not so rejoyce. To this therefore, according to what is by Expositors more generally agreed on, will be answered, that though such re∣joycing were not so well ordered and di∣rected by such nations as it ought to have been, by reason of their want of better knowledge of God, which they had never been rightly instructed in nor had meanes of, yet it was not unlawfull for them to make such common blessings of God occasions of rejoycing to themselves; nor sinned they in so making them to themselves; but what was both lawful and seasonable to them, was not so to Israel, in regard that they did or ought to have known God better than those did, and their offending in what they did, was worse than it was in the heathen nations. They did not righly know and acknowledge God in his benefits, because they never had been taught so to do: but these had his law to in∣struct them in a right knowledge of him, and their duty to him, and how to rejoyce aright in him and in the enjoyment of his blessings, yet wilfully and obstinately contracted ig∣norance, forsook him and went a whoring from him, ascribing to others what occasions of joy they received from him; and it was therefore a sin in them, at least unseasonable to them, to rejoyce therein as other people did, without being so much blamed for it or be∣ing made obnoxious to punishment for it: which may be illustrated by what he saith Amos 3.2. You only have I known of all the families of the earth, therefore will I punish you for all your iniquity. Their nearness to God made that in them to be an occasion of his severer dealing with them for deserting him, which in others whom he had never brought so near to himself, he would not so suddenly or severely punish. This the Jewish Expositors in their Expositions look on as the weight of this Expression. So R. Salomo, Rejoyce not O Israel as other people who never received my law, nor came into my portion; and Aben-Ezra, If any other Nation rejoyce when occasion of joy cometh to them, it is but just; because none of them hath gone a whoring from their God as thou hast done, as he saith Jer. 2.11. Hath a Nation changed their Gods which are no Gods? but my people hath changed their Glory for that which doth not profit. Jer. 2.11. So Kimchi also (as hath been already partly imitated) If any matter of joy, as a marriage or ought of the like kind, happen to you, there is no reason for thee is rejoyce as other people do, because they have not forsaken their Gods, but thou hast gone a whoring from thy God, and worshipped the Gods of the Nations; therefore for this reason ought∣est thou to mourn, and not to rejoyce for any joy, (or occasion of joy) as the generation of the Wilderness did after that Moses had reproved them in the matter of the Calf. So that the press∣ing force of this reason why they should not rejoyce for joy as other people, according to them, lies in this, that their condition was worse and more sinfull than that of other nations who did not in such occasions of joy duly acknowledge God, nor ground their joy on the sense of his favour because they never knew him, because these had known him, but wilfully forgot and forsooke him, had been owned by him and enjoyed him as an husband, and as their God by a peculiar right above all other nations, but like a lewd strum∣pet after all kindness shewed to them, and obligations by him laid upon them, yet went a whoring from him; so that though he might bear with other nations who did not duely acknowledge him, nor do what they did to his honor, yet they could not exspect that he should long bear with them for their falsness in his covenant, as x 1.21 a married Woman com∣mitting adultery cannot but exspect worse punishment than an unmarried Woman who never plighted her troth to any.

The expression here used, thou hast gone a whoring from God, cannot but be understood, by any who hath read what goes before in this y 1.22 Prophecy, to signify their forsaking God and his z 1.23 service, to follow and serve Idols; and the Pronoun, thy, added, in, thy God, putting them in mind of that peculiar relation to himself which he had taken them into, greatly aggravates their sin, in farther description of which, and to shew their ex∣cess therein, he adds, thou hast loved a reward upon every corn floor; or as in the Margin, in every corn floor, which variety of reading they give because the proposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al in the Hebrew, which they so translate, is capable of different significations as the sense requires, and is therefore looked upon as a 1.24 causing some obscurity in these words, and is differently rendred by Interpreters as b 1.25 cum, with, c 1.26 super, upon, d 1.27 in, in, e 1.28 propter, for, f 1.29 supra or plus∣quam, above or more than: But all these I think, except the last, will be of like force in making the meaning; for the having of which it will be convenient to remember how c. 2.12. this whorish Idolatrous Israel, not know∣ing (or not considering) that God gave her her corn and wine and oyle &c. (v. 8.) said of them that they were the rewards that her lovers (her Idols) had given her, and that therefore (v. 5.) she would go after her lovers that gave her her bread and her water &c. The word there rendred rewards is g 1.30 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ethnah the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ethnan here, (of the signification of which, somthing is said there, and more on c. 8.9.) The con∣sidering of those things said in that 2^d c. will help us in giving the meaning of what is said here, thou hast loved a reward upon all corn floors, viz. that they loved plenty and pro∣sperity, and therefore where and whensoever they received in plenty the fruits of the Earth, as particularly, for instance, corn, (which according to the use of those Countries they gathered together to some floor where it was threshed or troden out to be put up into the repositories) there rejoicing with the joy of harvest, they did celebrate their Idols, (instituting yearly feasts to their honour) in all lewd waies of their i 1.31 worship, ascribing to them as a reward of their service, the good things which they had received, from a better giver. And what was this but a plain going a whoring from him, in the giving that ho∣nour and service which was due to him, to things most contrary to him, and which could not at all be profitable to them in any such way? So that well might he even for this reason, because they so sinned in giving to Idols the praise for what he alone had given them, and could not but thereby provoke his displeasure against them, forbid them to rejoice for joy in the enjoyment of those good things which they so used, as to turn them in the end necessarily for hurt to themselves, by provoking his judgements and pulling on themselves a curse by the ungrateful abuse of them.

k 1.32There be who take to be understood by this reward, not so much the good things which they looked on as a reward to them from their Idols, as what they gave to them in acknowledgement of them viz. those first fruits and tenths or tithes and oblations which they should have offered to God; which to l 1.33 others seems not so proper as to under∣stand what they received, not what they gave, though m 1.34 both may be together well enough understood, and so they explain what was meant by their going a whoring from God. For making up this meaning or what is to the same purpose, will it be much one whe∣ther we say, upon, in, with, for, or at, every corn floor, they did what they did as acknowledging what was received to be from their Idols, and of them asking all in that kind. But what, as we said n 1.35 some un∣derstand supra, above, or more than, all corn-floors, as if they loved what rewards they ex∣pected from their Idols, above all their plen∣ty of corn and other fruits of the earth which God gave them, I think makes no such clear sense, though so also it would prove them to have gone a whoring from God, and so to have reason not to rejoice as other people which had, though they rejoiced for the same things as they did, yet not used such false dealing to Godward. The reason is such as certainly is of great force, if well laid to heart. What greater reason can there be to curb and check joy and mirth in men from any the greatest outward occasions, than to consider that they are at enmity with God, and have not his favor and blessing with it, without which there can be no true comfort in any thing, nor security of its continuance to do them good? Yet usually are not carnal men so much moved and brought to repentance with the sense of their sins as necessary causes of Gods curse and anger, as they are with the effects thereof, any outward punishment or affliction for them sent upon them. So it seems to have been with Idolatrous h 1.36

Israel: and therefore if this be not sufficient to restrain them from rejoicing in their ways, to shew in how ill relation they stand with God, he improves this reason by adding to it another from those evils which their perverse behaviour shall necessarily and shortly pull up-them, in the words following,

Notes

• a 1.1

  Menoch.
• b 1.2

  Merc. Rivet. Tarnov.
• c 1.3

  Zanchi, Rivet.
• d 1.4

  Jos. Hen. Ursin.
• e 1.5

  Zanchi.
• f 1.6

  Non laetaberis, Brenn.
• g 1.7

  See Shind.
• h 1.8

  Lively, Rivet.
• i 1.9

  Drus. Tarn.
• k 1.10

  Rivet.
• l 1.11

  Mercer.
• m 1.12

  Vat.
• n 1.13

  Trem.
• o 1.14

  So Casta∣lio, Ne laetare Israelita ut caeterae nationes exultant.
• q 1.15

  Vindic. p. 560.
• r 1.16

  Lively, figura quae litotes di∣citur, non laetari positum pro lugere & dolore affici.
• s 1.17

  Rivet and see Capito.
• t 1.18

  Jun. Tr. Pisc.
• v 1.19

  Drus. Petr. a Fig. propterea quod fornicatus es à Deo tuo Tirin. quod fornicatus sis.
• w 1.20

  Tarnov.
• x 1.21

  Rivet.
• y 1.22

  c. 1. 2. c. 4. 12.
• z 1.23

  So the Chaldee renders, for ye have erred, or departed from the service of your God; and so the MS. Arab.
• a 1.24

  Tarnov.
• b 1.25

  Drus.
• c 1.26

  Vulg. LXX.
• d 1.27

  Trem.
• e 1.28

  Tig. Pare.
• f 1.29

  See Capito, Drus.
• g 1.30

  The MS. Arab. renders it there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so Eccl. 16.33. as if it were such a thing as is given to deceive, and allure; Captura, Drus.
• i 1.31

  So the Chaldee. ye have loved to serve Idols on all corn floors.
• k 1.32

  Aben Ez. Theophylact. Hall.
• l 1.33

  Mercer. Rivet.
• m 1.34

  Cum abundantia frugum esset eam acceptam referebas Diis tuis, quibus etiam mercedem solvebas, viz. de∣cimas Deo debitas. Drus.
• n 1.35

  Capito, and see Drus. and Doway translat.
• h 1.36

  Isai. 9.3.