A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. VI.

THen Job answered and said, O! that my greifes were throughly weighed and my calamity laid in the ballances together. Having heard his friend Eli∣phaz * 1.1 charging him for his seeming impatient under his sufferings, to be a wicked man, and one, who though he had formerly seemed most righteous, yet appeared to God to be an hypocrite, doing otherewise then he made profession, or else God would not have dealt so severely by him, as he did; having I say heard all this to his greater vexation, Job now answereth, as if he had said, I confess indeed that I have shewed much impatience in the speeches, that I have uttered, if they be looked at, as they sound, which I ought not to have done. But O! that yee could see how I am afflicted, even much more then appeareth outwardly to the eye in my soul and inward parts, because that here I feel nothing to make me look up to God as a mer∣ciful Father unto me, but a severe Judge against me; so that I feel in my soul as it were, the terrors of Hel upon earth: And these being thus weigh∣ed, * 1.2 would seem heavyer then the sands of the sea shoare, and therefore im∣portable by any creature, so that I want words to express my miseries, which he meaneth by saying, My words are swallowed up. For that he meaneth, his inward sufferings, besides his outward, the next words do declare, V. 4. The arrowes of the Almighty are within me, the poyson thereof drinketh up * 1.3 my spirit, the terrors thereof set themselves in aray against me. That is, I feel the effects of Gods wrath in my heart, as arrowes pei••cing and gal∣ling it, yea poysoned arrowes, which are most mortal: And are shot by most cruel enemies, desiring that none who are thus wounded, should es∣cape, [Note.] but dye a tormenting death, and whilst it is thus with me, I am beset as it were, with an army; from which there is none escaping, but I must needs perish for ever: Whence note, How great the severity of Gods wrath is, and shall be towards the wicked: for if Job so just a man be thus dealt [Note.] with, and being under it but for a time, judgeth the burthen thereof intole∣rable, what shall become of the wicked who shall beare the burthen of

his most heavy wrath for ever and ever: And therefore let us all repent and serve the Lord with reverence, that we may never feel the weight of this burthen: And because Job was for a time in this desperate estate, but [Note.] at length delivered and comforted, let no faithful fervant of God, if he be under such temptations, utterly despaire, but looking to his example, certainly expect by faith a joyful issue; the rather now, because Job, who is propounded to us for a pattern, had: There was no example before this, from whence he could take the like comfort; but we have both this and Christs, and diverse more, whereby we may be comforted: But because [Note.] there is so great danger of falling into desparation, under such greivous temptations, let us pray to God, as Christ hath taught us, saying, Lead us not into temptation, but deliver us from evil. And let it terrifie us from every gross sin, as that of Cain and Judas; and the like; being assured that if Job were so pressed down by despair, who lived in no such sin, but most righteously in all things: We shall fall into a desperate most doleful condition in the end, and never be delivered, but perish everlastingly; as the wick∣ed men before named did: Pray we then with David both, Keep me Lord * 1.4 from presumptuons sinning; and again if we have so sinned: Purge me from this hainous and bloody fact; And enter not into Judgment with me. And cor∣rect me, but not in thy fury. Which who is able to beare? The allegorical exposition made hereupon by Gregory, that by the ballance Christ is to be * 1.5 understood, and that weighing the sins of all men, in whose person he spea∣keth, in this ballance, is, by his suffering death•• for them, whereby their weightiness appeared; this I say seemeth not to me so solid, and therefore I pass it over: For that which he objecteth against those that will not re∣ceive a mystical sense here, if these things be not mystically to be under∣stood, what sense shall we give of these words, V. 7. The things which my soul refused to touch, are my sorrowfull meat. If his friends galling spee∣ches * 1.6 shall be thought to be meant hereby, we must condemn him for a ve∣ry proud man in his prosperity; therefore no literal sense will hold good, but we must seek out a mystical, which is, That the Apostles, who before the coming of Christ, and by his death bringing salvation to the Gentiles, would have nothing to do with them, nor before they were better instructed * 1.7 in the person of Peter; yet after this should make them as it were, their mear, filling them by preaching repentance unto them, and eating them by baptizing them, and giving the Communion to them, beleiving in Christ, be∣ing incorporated into the same body with them, as the meat is, when it is eaten and digested into our bodies: But this expounded, saith he, it a∣greeth * 1.8 very well, and aptly followeth that of meat to be eaten without salt, and the white of an egge having no tast in it; for so the Gentiles be∣fore grace coming into their hearts, set forth by salt, were as meat without a tast, and not to be eaten; but now well tasted meat, and it is called sor∣rowful meat, because the Jewes being rejected, when they were called, made the Apostles sorrowful, as Paul sheweth, whom we may heare speaking for them all, I have continuall heaviness for the Jewes. And by the Ass * 1.9 an unclean beast, he meaneth the Gentiles, and by the Oxe, a clean beast, the Jewes: But Ferus hath an exposition, making the sense good, without any allegory thus. O, that my griefe were throughly weighed, and my cal a∣mity laid in the ballances. In saying which, he doth not as it may seem by the * 1.10 Vulg. lat. O, that my sinnes were laid in the ballance. Complain as if his sufferings were greater then his sinnes; for the most righteous man cannot say so, because the least sinnes that he comitteth, are greater then the great∣est sufferings that God layeth upon him in this world; for which David in the name of the faithful acknowledgeth: That God rewardeth us not * 1.11 according to our sinnes, but even in judging us here, sheweth us mercy. His meaning therefore is, I may seem to you, yea I perceive by the greatness of my sufferings, that thou Eliphaz gatherest, that I am no ordinary, but

a greater sinner, then thou art, and that I have hidden my wickedness under the vayl of hypocrisie: But O! That thou couldest see into my heart, and there thou shouldest finde, that I have served God in sincerity, and there∣fore, although I acknowledge my selfe to be a sinner, yet thou wouldest not measure my sinnes by my calamities, but wouldest think upon some other course, whereas by doing otherwise, thou puttest not my sinnes and my mise∣ries into an equall ballance, judging of them by the heavy weight of my sufferings, whereas thou wouldest if thou knewest me throughly, judge so hardly of my case: Whence note, that they put the calamities of godly [Note.] men into an unequal ballance, that judged them to have sinned so fouly, as they may seem by the greatness hereof to have done, that we may beware of this rash judging, that we be not Judged. For these words, Doth the wilde Asse bray when he hath grass? or loweth the Oxe over his fodder? * 1.12 His meaning in thus saying, is, yee know that if an Asse brayeth or an Oxe loweth, they want somewhat, and are ready to looke what it may be, to supply them herewith, but to me, although ye come in the name of friends, ye are not so loving, ye search not into the cause of my com∣plaints; but presently hearing me cry out for anguish of spirit ye condemn me for a wicked man.

Can that which is unsavoury, be eaten without salt? Or is there any tast in * 1.13 the white of an egg?

The things which my Soule refused to touch, are now my sorrowfull meate. That is, i•• a man cannot eat stinking meat, as that is, which is not salted, * 1.14 or the white of an egg without it, in which for the freshnesse there is no tast; How do ye think, that I wanting inward consolation, how that I am thus outwardly pressed with misery should bear it, especially, yea instead of comforting me, upon discerning my case aright, laying more load up∣on me by your most uncharitable censures: But now it is my meat which I would not touch, that is, now ye feed me with such meat, such sorrow∣causing fruit cometh from your mouth, as is most distastfull unto me, and hereby my trouble is yet more increased, for honey of which I have most [Note.] need, yee giving me gall and poyson, which not only I, but all men so much abhorr from, that they will not touch it with their hands; and herein he go∣eth on in his similitude, from an Oxe; whom when his Master feedeth with good fodder, when he heareth him lowe, Eliphaz by his tart invective a∣gainst him fed him with most distastefull and pernicious food. A warning to all men, when they see a good man in distresse, of whom by his works they can judge none otherwise, to take heed how they judge and censure him, for in so doing, they give him poyson, as it were for meat, breeding of dangerous distempers in him prejudiciall to the life of soule, although no such effect was hereby wrought in patient Job, yet such sin in an high degree against love.

That it would please God to destroy me, that he would loose his hand and cut me off. Here Ferus layeth some impatience upon Job, in that after the man∣ner * 1.15 of other men in dispaire, that God would now never be reconciled unto him again, or take off his judgments, he prayeth that he would not linger∣ingly destroy him, but soon dispatch him and rid him out of this mortall life, and so of all his miseries at once: And God left Job thus to speak, that we might know how little our strength is, when we are pressed with miseries and feel no comfort, and therefore not judge others, who seem to be more [Note.] impatient then we think; that we, if we were in the like case, would be; For even holy Job now seeketh, as despairing to be cut off. Gregory better, Job prayeth thus to God, fearing least if he should be spared, and live stil * 1.16 and injoy prosperity again, he should by the temptation hereof be brought into worse case for his soul, then now by all his afflictions he was: He doth therefore as a patient to the Chirurgion, having his soares lanched, but not all the corrupt matter yet come out, bidding him, cut me deeper, leave

no corruption behind, although goeth away withall: And that this is his meaning, the next words shew. Then should I yet have comfort, I would har∣den my self in sorrow, let him not spare, for I have not concealed the words of * 1.17 the holy one. Gregory: Neither will I contradict the words of the holy. And because he saith, Let him loose his hand and cut me off. For hereby he in∣timateth, that he was stil held in life by Gods hand having fast hold, as it were upon him, that he could not by all his sufferings, be deprived of his bodily life, and by this hand he had been upheld in so prosperous an estate formerly, but now he desireth that it might be loosed, and he might be let fal into the grave, rather then to be restored into the dangerous estate of prosperity any more: For what comfort is there to a man, that dyeth in despaire? Or is this the voice of one despairing, that saith, He concealed not Gods word ctc? that is, Behaved not himself so, as if casting Gods words behind his back, he made no use of them, to live and speak according to the same; as the man, that had one Talent, and hid it in a napkin, made no use of it: For which it was both taken from him, and he was cast into utter darkness; For the rendring of the words by Contradicted, I see no reason for that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying nothing but to conceal, or to hide, yet there is the same sense, because to heare Gods words, and to do contrary, is to contradict them; for there is a denying of God and his word in our deeds, although in our speeches we confess and deny him not. But Job meaneth not, that he did not speak or do, as if no such words had come to his eares only, but that he brought them forth for the instruction and edification of others; as Eliphaz before testified of him, and it appeareth both in the first and se∣cond chapters: for what were the words which he there in his greatest suf∣ferings brought forth? but the words of the most holy God to his great praise, when he smarted fore. Is my strength as the strength of stones, or my flesh as brass? Having spoken of his strength, V. 11. What is my strength * 1.18 that I should hope? Now he compareth it with that of stones and of brass, upon which if heavy burthens be laid, they can beare them; but mans weak∣ness is such, that he being loaden with a load, like the sands of the Sea shoare, as he said before, that he cannot, but must be crushed hereby in peices and dye: and therefore having such load laid upon him, what hope could he have of living any longer here? and therefore he desireth, that he may not be spared, but be soon dispatched out of this life, but for the reason before spoken of: Here Gregory giveth no other sense, but this al∣legorical. My strength is not as the strength of those men, that be stupid as * 1.19 stones feeling nothing; or of those that under afflictions are sonorous as [Note.] brass, the one sort not being brought by any sufferings to speak by confes∣sing their sinnes, but their hearts are so hardened, that they lye and say no∣thing this way, howsoever they hardly cry out of their pain; others sound out loud cries unto God for mercy and pardon, and profess themselves very sorrowful for their sinnes, and make serious promises of amending their lives; but being delivered, they appeare to have been but as sound∣ing brass: Of which the Apostle speaketh, saying, I were as a sounding brass or a tinkling Cymball. As the Prophet doth of the other, where he * 1.20 saith. I will take away their heart of stone and give them a heart of flesh. And this sense he approveth by the words following. Is not my helpe in me, is wis∣dome * 1.21 driven quite from me? Vulg. My help is not me. Lo here saith Gregory, he spake not before that he was not hard harted, as some others who be like stones, or a man that made a sound of words only, as a man of brass; as ascribing any thing to himself, for this had been pride and vainglory, and so enough to make him to be left of God and so to have his grace turned into sin; but he acknowledgeth that he was therein holpen by God, and had it not of himself, as we must all acknowledge, if we see any difference betwixt our selves and others, we must think upon that of the Apostle. Who made thee to differ? And of the Psalmist saying. Our help cometh from * 1.22

the Lord. And this reading is favoured by the Hebrew, which is word for word. And if no help in me, which may be thus supplyed, and if it be thus as I have said, V. 12. there is no help in me, whereby I am made not to be such, then the help whereby cometh from God, and so the wisdome re∣quired in those that shall be saved, is not gone away from me: But the words being also rendred, Help is not in me, agree well to the literal ex∣position first made, if I be weak, and have not so great strength, I confess, that I have no help in my self to stand under this heavy weight, neither am I wise enough to know how to stand, being shaken with so terrible temp∣tations, yet the allegory of Gregory is of good use for instruction, which made me not to pass it over in silence.

To him that is afflicted pitty should be shewed from his friend, but he for∣saketh * 1.23 the feare of the Almighty. Now Job cometh to complain of Eliphaz, who did not by him like a friend and therfore not as one that feared almighty God, for such are not ready to censure their Brethren in misery as wicked; in whom they saw no such thing before, but all signes of piety, as could not but be seen in Iob; for in this case it is the part of a true friend, and one that feareth God, to judge the best, that such a man is not made a spectacle of misery, because he is a greater sinner, but either to try his patience, or [Note.] that others might see in him, the uncertainty of worldly things, even in the best, when they abound with them, and therefore make no other account of them whether they be riches, or health, or comelyness; and not to think themselves happy in having these, or glory in them, but account this only their happiness, that they know God to serve and obey him, because he * 1.24 hath far greater riches in store for those, that do so, according to that Come and follow me and thou shalt have riches in Heaven. He that doth o∣therwise feareth not God, and his wrath, that shall be upon him, when he shall judge all those, that uncharitably judge others. Gregory saith, That he is the friend here spoken of who feareth not God, that acknowledgeth * 1.25 not any benefit, to be an afflicted one, and therefore despiseth the afflicted, and he calleth the same sort of men, Brethren like brookes that pass away. V. 15. Because brookes are made of waters, running down hils into valeys, where the heat of the Sun coming, they are soon dryed up; so they that despise the afflicted, are but false Brethren; who for a time are as a brook * 1.26 running ful by prosperity, but by the heat of Gods judgments this their prosperity is made to vanish all away, and they are in misery for ever.

Which are blackish by reason of the Ice, &c. Vulg. They that feare the hoare frost, the snow shall fall upon them, Heb. The obscured from the frost * 1.27 or ice, upon them the snow shall fall. The meaning being, that hide themselves for feare of sufferings upon earth, upon them judgments shall come from above, that shall be worse for them by far, because the froast is upon the earth by the coldness of the aire here below, and snow falleth from above, and herein he goeth on in the allegory of Brookes, that run away; they that are such, with whom all friendship is gone, when they see their Bre∣thren in misery, they seeking as it were through a worldly feare to ob∣scure themselves, judging such sufferings to be arguments of Gods wrath against the wicked, they do but hide themselves from lesser evils, and the greater shall fal upon them, they feare sufferings by men below; but judg∣ments shall come upon them from God above, and this is the same in effect with that, which followeth V. 17. 18. Of their dissolving when they wax hot, and vanishing out of their place, whereby it is meant, that as the snow aforesaid, these men that are so wedded to worldly things by the foresaid heat of Gods wrath, shall utterly perish.

The troopes of Tema looked, the companies of Sheba waited for them. Vulg. Consider the paths of Teman, the journies of Saba and waite a little. Which * 1.28 is by Gregory expounded by the south, as Teman signifieth, and a net as Saba thus; consider the waies of them that are in prosperity, upon whom

none but the warm and favourable South-wind bloweth: and if yee expect a while, ye shall find them intangled and taken in a net, that is, insnared by their wicked deeds, which by their prosperous going on, they have been made bold to commit. And what shall be the issue hereof? verily nothing but con∣fusion and shame in the end, as vers. 20. Ferus expoundeth the whole pas∣sage * 1.29 thus: Ye (O my friends haply feare, that if ye should shew your selves friendly to me, it would prove some cost unto you to relieve me in my want, and therefore to award the detriment that thus might come unto you, ye take occasion from my sufferings to censure me as a most wicked man, and un∣worthy to have any thing done for me; but know, that in being moved by this fear, ye do but put your selves upon a greater danger, viz. of Gods judgments from above, against which no unmercifull person shall be able to stand, Who seeth his brother in want, and relieveth him not. Or according to another rendring more agreeable to the Hebrew, whereby they are com∣pared to the ice covered with snow, such men are as ice covered with snow, for the present hard and firm, so that a man may go upon it; but the heat of the Sun coming, all this firmnesse goeth away and cometh to nothing: so the unmercifull rich man seemeth to have a firm and durable estate, to which he may trust, but his wealth melteth, and then he that trusted to it, sinketh, and is drowned. For the next words, vers. 19. he saith, according to the Heb. it is, They looked on the troops of Tema, and the comings out of Seba, that is, the doings of the Caldeans and Sabeans against Job, in taking away his Cat∣tell, and slaying his servants, as a judgment of God coming upon me for my wickednesse, thinking them rather to be justified then me; but this he shew∣eth, Vers. 20. should be to their confusion. So they that are lead by the pre∣sent condition wherein they see the wicked and the righteous, these prospe∣rous and merry, them crying and lamenting, judg them therefore worst, and [Note.] these better, shall in the end go to confusion, as the Egyptians in Pharaoh's Army, pursuing the Israelites, crying and sorrowing, were drowned in the red Sea, and they passed through upon dry land: And the old world of wicked unbelievers looking upon their own prosperity, when Noah entered into the Ark, and at his foolish fearfulnes in their judgment, condemned him as ridicu∣lous and contemptible, and those that believing God, went in with him, but these were saved, and they all drowned. If the N. Tr. be followed, The troops of Tema looked, I know not how a good sense may be given of these words, but being rendred, They looked, meaning these his censorious friends the sense given is very good; for the Caldeans, that before were said to make * 1.30 out 3. Bands, dwelt south, as Tema signifieth.

For now yee are nothing, yee see my casting down, and are afraid. Heb. Now * 1.31 ye are not. These words co-hering so with the former, as that they cannot well be expounded apart, give me occasion to look back again to them, ver. 19. 20. which some expound, as if the allegory from a brook begun, vers. 15. were still proceeded in, and not any new matter were laid to their charge, as if they justified the Caldees, and Sabeans, and condemned him, but would have them to consider how it was with those peoples travelling upon the way, when * 1.32 they came at places where brooks used to run, hoping to find water, they found none, the sandy drynesse of the ground being such, that all the rain that fell was seen drunk up and consumed, this they seeing, were confounded. And likewise yee, when I hoped that upon your coming to me, being my friends, that I should have comfort from you, in stead whereof yee were ashamed to own me any more as a friend, for which in this Vers. 21. he addeth, Now yee are not. That is, the men which I expected ye would be unto me; but see∣ing me thus impoverish'd, ye feared that your coming might turn to some prejudice unto you, I taking this opportunity to ask something for the supply of my wants; to prevent which, ye have behaved your selves so strangely to∣wards me in your detracting and reproachfull words against me. And this sense is confirmed, vers. 22. Did I say bring unto me, or give a reward of your * 1.33

substance, or deliver me from the enemies hand, or redeem me from the hand of the mighty. He neither in this his great poverty begged for sustenance, or that they would take upon them the charge of setting forth men to help him to his goods taken away again.

Teach me, and I will hold my peace, &c. That is, whereas yee object wick∣ednesse to me, be plain with me, and tell me, if ye know any evil by me in word * 1.34 or deed, tell me what it is, help my ignorance herein, who know nothing by my self for which yee speak so bitterly against me.

How forcible are right words, but what doth your arguing reprove? Yee ima∣gine to reprove words, the speeches of one that is desperate, which are as winde. * 1.35 Vulg. Why have yee detracted from the words of truth, when as there is none of you that can reprove me? And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either to strengthen, or to speak evill, and the next words are, Heb. Which of you in reproving, can reprove me? And thus the meaning is plain, instead of making me by your speeches to see any sin, for which the Lord should be so severe against me, yee have done nothing but corrupted the truth, and the words by me spoken ac∣cording to the same: If it be otherwise, speak any o•• you, and prove that I have not spoken rightly. Vers. 26. Yee frame speeches onely to reprove, and bring forth words against the wind. Heb. And against the wind words of des∣pair: For it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coming of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to despair. Job thereforefore meaneth not, that he had spoken desperately, but reproveth the desperate speaking of Elihu, devising words against that which he had said to no purpose in truth, and therefore he herein reproveth him, and vilifyeth his sayings, as if they were but disputings against the wind, a beating of the empty aire.

Yee over-whelm the fatherlesse, and digg a pit for your friend. He setteth * 1.36 forth himself by the name of the fatherlesse, because he was now as the fa∣therlesse, without any to protect him; and they combine together so to lade him with calumnies, as that they did hereby, as it were, undermine him, that he might fall into despair, and perish. Vers. 28, 29, 30. He exhorteth them to be more considerate in their speeches, and to lay nothing to his charge, but what they were able to make good, promising, that he for his part would speak no lye, but the truth in all things, and he disswadeth them from going on in the way of contention, which hindereth from seeing into the truth.

Notes

• * 1.1

  Chap. 6. Vers. 1. 2.
• * 1.2

  Vers. 3.
• * 1.3

  Vers. 4.
• * 1.4

  Ps. 19. Psa. 51. Ps. 6.
• * 1.5

  Gregory.
• * 1.6

  Vers. 7.
• * 1.7

  Act. 10.
• * 1.8

  Vers. 6.
• * 1.9

  Rom. 9.
• * 1.10

  Ferus.
• * 1.11

  Ps. 103
• * 1.12

  Vers. 5.
• * 1.13

  Vers. 6.
• * 1.14

  Vers. 7.
• * 1.15

  Vers. 9. Ferus.
• * 1.16

  Gregor.
• * 1.17

  Vers. 10.
• * 1.18

  Vers. 12.
• * 1.19

  Gregory.
• * 1.20

  1 Cor. 13 Jer. 31
• * 1.21

  Vers. 13.
• * 1.22

  2 Cor: 4. 7.
• * 1.23

  Vers. 14.
• * 1.24

  Jer. 9. 23. Matth 19.
• * 1.25

  Gregory.
• * 1.26

  Vers. 15.
• * 1.27

  Vers. 16.
• * 1.28

  Vers. 19.
• * 1.29

  Ferus.
• * 1.30

  Chap. 1. 17.
• * 1.31

  Vers. 21.
• * 1.32

  Vatabl. Isidor. Clarini.
• * 1.33

  Vers. 22.
• * 1.34

  Vers. 24.
• * 1.35

  Vers. 25. Vers. 26.
• * 1.36

  Vers. 27.