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. XXVII.

AT that day the Lord will punish Leviathan with his sore and great and strong sword, &c. These words belong to the 26 Chap. v. 20, 21. as being a fur∣ther amplification of the destruction of the wicked threatned there, because one enemy that shall be destroyed, as the greatest of all others, is here speci∣fied: And therefore it is best with Junius, ending Chap. 26. at vers. 19. to be∣gin this, vers. 20, 21. making this for the third vers. as being all of one argument, and then the praises of God will aptly follow, for judgements thus executed upon the wicked enemies of the Church, from the lesser to the greater, vers. 2.

which may go for vers. 4. of the Chapter. For this verse, the greatest doubt is, who is meant by Leviathan; but according to the letter this is easily resol∣ved, by comparing this with Ezek. 29. 3. where Pharaoh King of Egypt is threat∣ned by the name of dragon, Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which name Leviathan is also cal∣led in this verse, although in Vulg. Lat. it be rendred Whale: For Leviathan coming of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to adde, or accumulate, and therefore properly setting forth a body augmented to the most vat greatness of all others that live and move in the waters, hath also two other names here, a Serpent and a Dragon, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Ezek. are all one, as Pagnin. noteth, although there be a change of the last letter. But here the word Serpent is twice named with two Epithetes, 1. The Serpent a door-boult, for so the word signifieth: But in our N. Tr. is rendred piercing, because it goeth from one end of the sea to another, as a boult overthwart a door. 2. The crooked Serpent, because this is a Serpents form, setting forth his crooked conditions and devilish subtilties. Of Levia∣than also, whereby the Whale or greatest Serpent, the Dragon is meant, because Isaiah calleth him here by both names, see Psal. 104. 26. and Job 41. where his might is in many words set forth, that Gods power, who made him, and can easily slay him might the better appear. Some, because a barre is strong, ex∣pound these words, The Serpent a barre; the strong Serpent, as Theodotion. Some, because a door with a barre making it fast, keeps those in strongly that are shut in prison, render it, The Serpent shutting fast up, as Symmachus. But if we take it as alluding to his swift motion from one side of the sea to another, and to his strength, overthrowing all things in his way, we shall best attain to the sense. Now for the Physical exposition made of this by one Rabbin, as A∣dam Sasbont saith, that it is here meant, that God will in the end slay the great * 1.1 Whales of the sea and make them meat for his Saints, it is too grosse, and therefore followed by none. For it is certain, that not a huge Fish or Serpent is here properly meant, but some great Potentate most terrible to the people of God, as the Whale or Dragon, or Serpent is to all men, and that by Ezek. 29. 3. before spoken of, where the holy Ghost himself expounds it of Pharaoh. Here haply some other mighty State is meant, which Isaiah foresaw by the spi∣rit should arise to the great terrour of the faithfull; and by whom can this be better expounded, then by the Turk extending his dominion farre and wide, and that in the form of a Dragon, if we consider how his vast Empire lieth? the head as it were in Graecia, and Macedonia and Thracia, in Europe; his body in lesser Asia, now called Anatolia; his belly growing out, as it were round in Syria and Phaenicia; his tail stretcheth out along by Egypt and the Lybian coast, and his State is in the sea of Pontus, Constantinople standing upon a neck of land in that sea. The great Turk also to make the body of his Empire so vast, hath gathered together many Countries into it, for which he may well be set forth by Leviathan, which hath the name, as was shewed before from addition. For as the Whale swallows up other fishes, and things in the sea, so the Turk Coun∣tries and Nations; and the Babylonians or Egyptians were never more deadly enemies to the Jews, then he to Christians. But the day shall come, when he shall be destroyed, as all other most potent enemies have formerly been, by the sword of God, that is, by his Almighty power, yet sharpening haply the swords of men, as instrumental to ruine this vast Empire. And this is the more probable, because after this here is joy in the Church, as in a Vineyard, ver. 2. which cannot be understood of the joy in heaven, after the consummation of this world, but of some notable destruction of Christs enemies, after which shall immediatly sollow the joyfull time of the Jews conversion, whereupon this song shall be sung. Yet I deny not, but according to other Expositours generally under the figure of temporal enemies, our spiritual enemy the devil is also set forth, who shall be finally destroyed, so as that he shall be no more formidable to Gods people, Heb. 2. 15. 1 Cor. 15. because his power, which is by carrying on in the way of death, shall utterly cease, the Saints being then in glory past his reach and not reducible any more by his temptations to a state of

sin and death, as formerly they were, if Gods power had not supported and strengthned them in the good way. And so many names are used to expresse the nature of the devil, of Leviathan for the vastnesse of his Empire, in re∣gard of which Gods people are but a little flock, a strong serpent for his pow∣er to be perceived when God permits, in Jobs case, and the Gadarens swine, and a crooked serpent for his subtleties, and contrariety to God and his waies, which are most streight and right, but his crooked: Yet as strong as he is, Christ is stronger, Mat. 4. and by faith in him his members are able to put him to flight, Jam. 4. 7.

In that day a red Vineyard, sing to her, The Vulg. a vineyard of red wine shall * 1.2 sing to her, it may be taken both waies, because the imperative and second fu∣ture amongst the Hebrews are all one. But by the vineyard here, the Church being understood, when in the greatest purity, because the vineyard which brings forth red wine was of old counted the best, Gen. 49. 22. Prov. 23. 31. the meaning is, that as at the time of grapes gathering they commonly sung for joy when they had plentifull encrease of the best sort, so now the Church af∣ter many sufferings, and deliverance therefrom, their enemies being destroied, there should be great joy to her, as being turned most fruitfull, and that of the sweetest and best grapes, Chap. 5. 1. There was a song of complaint to this vineyard for bringing forth sowr grapes, here contrariwise, so that it is plainly opposed to that, it being a lamentable song, this a most joyfull one, as the causes were contrary.

And therefore as there the laying open of the vineyard to the wilde beasts, is threatned, contrariwise here, vers. 2. the fencing and watering of this vine∣yard, &c. is promised. I the Lord keep it, &c. This he saith, he doth now and * 1.3 alwaies, though in affliction he may seem to neglect it for sin, and he waters it so, as is said 1 Cor. 3. Paul plants and Apollo waters, and that continually by his word and spirit, seeking to make it fruitful, as the rain doth the earth, and he addeth, I will keep it from enemies, viz. when that day of bringing forth such sweet fruit shall come. Not Moses, or the Prophets, but the Lord him∣self * 1.4 is the keeper of his Church, saith Luther, so happy and safe is her condi∣tion. But till she be purged to bring forth better fruits, she shall be liable to danger by enemies, because in his state only the Lord promiseth keeping her from their visitings by war, and other miseries accompanying wars.

There is no fury in me, who shall give me briars, thorns? I will go forth in war, * 1.5 and burn them together. Junius will have this spoken by way of preventing an ob∣jection, which might be made against the premises, thus; Doth the Lord in∣deed so tenderly defend his vineyard both day and night? how then happeneth it that so much hurt is done to it by the enemy, the Caldees, Egyptians, &c? Sol. They bring me forth briars and thorns in stead of sweet grapes, as Hab. 6. 4. and therefore by these enemies I warre against them and burn up their city. Musculus takes it as an amplification of the premises by the simili∣tude * 1.6 of briars, as if he had said, though for a time I may seem to be an∣gry with my vine, yet I have no anger against it to perdition, but to castigati∣on only: if ye speak of anger to perdition, set the wicked in the Church before me, who are as briars, and I will come against them in way of war, and at * 1.7 once as a fire my wrath shall burn them up. Vatablus saith, he speaks as one grieved, that by the sins of his chosen people he was constrained to deal so harshly with them, wishing rather that he had to do with reprobates, when he must come so with judgements, and that there might be none occasion thus to deal with his people. The Reader may follow any of these Expositions. And if it be taken for a preventing of an Objection, the next words vers. 5. * 1.8 must be taken as a means prescribed by God in time of wrath to recover his fa∣vour. If he shall lay hold of my strength, and make peace with me, &c. For this is the only way when Gods strength is up in arms as it were, to lay hold upon it by humbly seeking to the Lord in praier, for so his power that is otherwise ir∣resistible, is held from doing any more hurt, and man becomes most potent, as

Jacob wrestling and prevailing, yet after the manner of a friend who findes favour with his king, before angry, but now reconciled and at peace with him, and for more assurance and elegancies sake, the word make peace is doubled here. If the former words be taken as a desire rather to have to do with the wicked in way of wrath, and shewing unwillingnesse to proceed in hostility against his chosen people, these words must be understood as further expres∣sing Gods sorrow, that his people should so provoke him, and not speedily when they have done so turn by humiliation, that they might have peace, for which cause he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Oh let him lay hold upon my strength, &c.

Afterwards Jacob shall make roots, Hebr. Jacob shall make his comers to root; So * 1.9 also Junius: the meaning is, As in time of peace a Nation is encreased which was before diminished in war, so the people coming of Jacob reconciling them∣selves to God after many sufferings, and attaining peace again with him, shall like a tree which seemed dead but had life in the roots, grow and flourish again, and encrease so as they never did, even to the replenishing of the whole earth, that is, under the Gospel, when all countreys turned Israelites by embracing the faith, which had the root there in Christ and his Apostles. For all belee∣vers now are Israelites, after Isaac heirs of the promise, Gal. 4. and so all the world is filled with them, or shall certainly be because it is said, the fulnesse of the Gentiles shall come in. * 1.10

Hath he smitten him according to the stroak of him that smote him? These words are added by the Prophet further to confirm the former, as if he had said, con∣sidering the great encrease that Israel shall attain unto, judge now, whether there fury in the Lord against his people or no, though he smote them and that grievously, and it will plainly appear, that it was not in fury, as he smites the wicked of the world. He smote him not according to the smiting of the wicked heathen, that in those daies smote him, thinking utterly to root him out, if their malice had been given way unto. For God, as the issue will de∣clare, sought not this, when he was most provoked, but that by his smiting they might learn to amend, and so be restored and prosper more then ever they did. This I have from Calvin, who also addes another, and preferres it, viz. * 1.11 God hath not smitten Israel, as he smites his enemies, the wicked, who smote him, for he puts this difference betwixt his own and the wicked of the world, smiting these to correction, them to utter destruction, and therefore the faith∣full ought patiently to bear his stroak, howsoever it comes, as the wise will the sharpest reproof of a friend, which is for his good, Prov. 27. 6. Better are the strokes of a lover, then the kisses of a deceiver: yet indeed men are never so tri∣ed, [Note.] as when Gods stroak comes by wicked instruments, therefore David would not fall into the hands of men. But we must look up to God, and upon these wicked executioners but as his red or staff to smite us, as Ashur is called Chap. 10. 5. and be supported through hope notwithstanding, in regard of the good by him intended unto us, that gives them this power. And this I also prefer, because of the next words, Is he slain according to the slaughter of those that slew him? where, not their smiting and Gods are compared together, but Gods smiting of the one and of the other, they being slain so as never to come to a flourishing state again; these so, as a vine is pruned to make it grow the better.

And to this also agreeth vers. 8. In measure, in the shooting out he argues with her, that is, not lik a Tyrant destroying his Vine alltogether, but in the bran∣ches, which be the shootings out, the root being still spared, yea, when he * 1.12 brings the greatest tempells, which commonly overthrow all things, and be∣cause such tempests in those parts came from the East, he cals it Eastern, and from Euous the East comes, Euroclydon a whirlwinde, for which he saith, he stayeth his rough winde in the day of the East. Some, saith Calvin, understanding by shootings out, the fruits of the earth wherein he punished them, will have * 1.13 his judgements in these outward things meant, and some understanding their encrease of men to be cut off by civill wars. But because it was another judge∣ment, whereby the Jews were chiefly punished, the very meaning is as before,

so Calvin. But Junius taking this as an answer to vers. 7. renders the words, * 1.14 He contends moderately with him, that is, the Jews, his people, by sending them out, viz. into Assyria and Babylon, But he takes away with his hard spirit, him, that is, their enemies, as in the day of the East-winde. And this he further confirm∣eth by ver. 9, 10, 11. which indeed do thus agree excellently well with this verse. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rendred in our New Translation, he slayeth by others even when he bloweth, signifyeth as Junius renders it, takes away or removes so by judgements, as not to be any more. For this is the different dealing of the Lord towards the faithfull, and towards the wicked, if the one sort be carried into captivity, they are but sent out, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, but this shall be for the best in the end: the other are blown upon as by a killing east∣winde never to recover life any more.

Now vers. 9. he sheweth in what regard the Lord is said to deal moderately * 1.15 with his, and that by sending them out for the best; Therefore by this shall all the iniquity of Iacob be purged, and this the fruit to take away his sin. That is, be∣ing thus chastened he shall be purged, as gold by fire, and separate from the drosse of sin, see the like Chap. 1. 23. and to shew how reformed he should be, he instanceth in one particular, viz. the breaking down of Altars, Groves and Images, When he shall put the stones of the Altar, as stones of Chalke broken, Groves and Images shall not stand up any more. For this was the greatest sin of Israel, whereby God was most provoked, that they left him to worship Ima∣ges, and set up Altars, and planted groves to them, and from this sin how they were purged appears by their history after their return out of captivity, they never sinned thus any more, but were most zealous to keep their Temple from such defilement both in the time of Antiochus Epiphanes, and of the Romans. [Note.] And it is to be noted, that sin is not purged or done away by affliction or sor∣rowin, therefore, but when the monuments of sin are quite demolished, which stood up formerly, and that not some, but all of them, Altars, Groves and Ima∣ges, and whatsoever else sheweth sin rooted in the heart; and that idolatry is the ground of all wickednesse, because this only is named, the rest left to be understood; and that affliction causeth ceasing from sin, when nothing else will do it. Wherefore by Altars here, as by groves, appurtenances of idolatry are to be understood, and not the Lords Altar; as for us Christians, we have none but Christ, who is our Altar, Sacrifice, and Priest alone. And amongst us that have left the idolatry of Heathens and Papists, and broken down all monu∣ments of their idolatry, idols yet stand as long as covetousnesse, and the love of fleshly pleasure remains in the heart, for the one of these is called idolatry, and * 1.16 for the other some are taxed as making their belly their God.

The fenced City shall be solitary, and the habitation forsaken, and left like a wil∣dernesse. * 1.17 After the issue of their enemies sufferings, their strongest cities, as Babylon, shall be as a wildernesse, and no habitation for men any more, as was shewed, Chap. 13, 14.

When the boughs thereof be withered, they shall be broken off, and women shall come and set them on fire. Calvin, When his harvest shall wither, because the word * 1.18 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either a branch or bow, or harvest. But forsomuch as it was be∣fore spoken of as blasted by the East-winde, it is rather to be thought, that the Metaphor taken from a Tree with the boughs withering after blasting, is here further prosecuted, and then the fenced City is as it were the great Tree, the Inhabitants as the boughs, who by Gods judgements were made so pusil∣lanimous, that there should need now no more an army of men to destroy, for weak women could do this. Calvin by women understands effeminate men, as Ch. 12. and both he and Musculus apply all this to the Jews, not observing * 1.19 the distinction of Junius, which I have followed, and is in reason to be prefer∣red, as hath been already said. And the next words yet make it more plain, that he speaketh not of the Jews but of their enemies that smote them, he that made them will not have mercy on them, or shew them any favour, whereas this

whole context runs contrary touching the Jews, for to them all favour is pro∣mised. They were heathen enemies then, of whom Jeremy, saith, Pour out thy wrath upon the Heathen that know thee not, and so they are here said to be with∣out understanding, for which they should lie under judgements and have no favour. Whereas Calvin seeks to confirm his from these words, The Lord that hath made thee and formed thee, noting, that the Church is formed anew by the spirit, and not any other company of people whatsoever. It is not necessary alwaies to make this distinctin betwixt making and forming, for the potter both makes and forms vessels of dishonour as well as of honour, and so God may be said to make and form heathen people, which shall utterly perish, and his making or forming of Babylon to such an height of worldly glory, may not amisse be understood in this place, sith such magneticall things be elsewhere spoken of her proud King, Princes, and Armies.

And in that day the Lord shall beat off from the chanell of the River to the * 1.20 stream of Egypt. Or according to Calvin, the Lord shall shake off, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifyeth, the meaning is, that when the wicked shall be destroied, as is aforesaid, without any favour, then Gods people that were hidden as wheat under chaff, shall, as it were by winnowing, be shaken out and gathered: so * 1.21 some. I rather think that an earthquake is alluded to, which openeth prison doors, as Act. 16. that the prisoners may come out, as if he had said, They that were held fast in their enemies countreys, some in one place, and some in another, as in so many prisons, shall by my power shaking and weakning these Nations, so as that they want strength to hold them still, come out even from all parts between Euphrates and Nilus, meant by the river and stream of Egypt, because the Jews were here dispersed far and wide, after their cap∣tivity into Babylon, but Babylon being taken by Cyrus, they were gathered to∣gether into one, and returned into their own Land.

In that day it shall be sounded with a great Trumpet, &c. Here their gathering together to return into their own Land, to serve God there, is further amplified * 1.22 by a metaphor taken from a Trumpet, whereby a Captain gathereth together his souldiers into one body, that were before scattered abroad, that they may go with him to the places to which he pleaseth to leade them. For even so the Lord by his powerfull word, by a Trumpet sounding aloud, should gather his people together to follow him, till they came again to Zion: And this was done when Proclamation was made by Cyrus, God stirring up his heart, that all the Jews which would, might return into their own countrey and build a∣gain the Temple of the Lord. And this gathering of them together is set forth by the sounding of a Trumpet, because by this sound God of old would have them assembled together to the Tabernacle, and it is said, that at the last day a Trumpet shall sound to gather all together before Gods Tribunal. And it is more specially to be noted. that in speaking of them rhat should be gathered, he saith, The perished in Ashur, and the dispersed in Egypt, or the runawaies * 1.23 therr, for so the word signifies: Which is spoken to shew the desperate condi∣tion of them in Assyria, being as good as dead, and unlikely ever to live any more in Canaan, because the Assyrians carrying them so far off, meant, that they should never return, if the power had still been in them; and the un∣worthinesse of those in Egypt, because they fled thither, when God so seri∣ously charged them by Jeremy not to do so; and to magnifie Gods mercy and power towards both, in bringing them home again notwithstanding.

Notes

• * 1.1

  Adam Sasbont.
• * 1.2

  Vers. 2.
• * 1.3

  Vers. 3.
• * 1.4

  Luther.
• * 1.5

  Vers. 4. Junius.
• * 1.6

  Muscul. Calvin.
• * 1.7

  Vatabl.
• * 1.8

  Vers. 5.
• * 1.9

  Vers. 6.
• * 1.10

  Rom. 11. Vers. 7.
• * 1.11

  Calvin.
• * 1.12

  Vers. 8.
• * 1.13

  Calvin.
• * 1.14

  Calvin. Junius.
• * 1.15

  Vers. 9.
• * 1.16

  Col. 3. 5. Phil. 3. 21.
• * 1.17

  Vers. 10.
• * 1.18

  Vers. 11.
• * 1.19

  Calvin.
• * 1.20

  Vers. 12.
• * 1.21

  Calvin. Musculus.
• * 1.22

  Vers. 13.
• * 1.23

  Calvin.