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. XXXII.

BEhold a King shall reign in righteousnesse, and Princes, &c. The word ren∣dred * 1.1 Princes, hath the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 prefixed, signifying [to.] Although all Translatours passe it over as nothing, yet to me it seemeth to intimate, that to this King shall be Princes sutable, because then the Common-wealth is in best case, when it hath both a good King, and adjoined to him, as eies and ears and hands to see to do justice, good Princes and under-Rulers. For under Nerva a good Emperour, by reason of wicked under-Rulers, the Roman Common∣wealth was in a worse case, then under Nero, as many observe. Jerom refers * 1.2 this Prophecie to Christ, and so doth Junius. Lyra and Calvin to Hezekiah; yet so as that he is not the only man aimed at, but he as the type, Christ as the antitype, and this seemeth best. Lyra understanding Hezekiah after wicked Ahaz, thinketh, that after him wicked Manasseth is here next prophesied of, v. 6, 7. it being shewed how bad he was, and v. 8. how good his grandchilde Josiah should be. Then he sheweth the destruction that should be in the time of Zedekiah, calling upon the women to lament it, v. 9, 10, &c. Lastly the feli∣city to come after this, through Christ, ver. 15. And this distribution of the chapter I shall follow, for it is not improbable by the text, that all these things are thus set down in order, as will appear to him that shall peruse the whole chapter; and it tends greatly to the magnifying of the Spirit of God inlight∣ning Isaiah to speak so long before so punctually of these particulars. If it be objected, he saith, A King shall reign, this may well be understood of Hezeki∣ah, although he reigned at the time of this prophesying, for he had as it were, two lives, forsomuch as after the sentence of death given against him, it was miraculously reversed, and then he lived and reigned again after this fifteen years. He was then the King here spoken of, and who knoweth whether this Prophecie be not misplaced, belonging to Ahaz his time, although, order not being so much regarded, transferred hither, the people being comforted against his abominable wicked reign with a promise of a better King shortly to come. For which this is begun with this word of attention, Behold, as being thing most remarkable, especially he being the son of so wicked a father.

And a man shall be an hiding place. Hieron. shall be hidden. Sept. a man hiding * 1.3 his speeches. But for so much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is to hide, and the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣ing of it in Hithpael, signifies to hide himself, it may be indifferently taken both waies; if for a nown latibulum, he means that this King shall be such, when any tempest ariseth to the poor that might otherwise be wronged by the migh∣ty; if as a participle absconditus, he means that every man being a subject of this King shall be hidden, that is, kept out of danger by his righteous proceed∣ings, and the Princes set up by him to execute justice, which is all one with the former; or as Lyra, the tempest from which, may be understood of the As∣syrians coming to take Jerusalem, safe from which by his means the Jews should * 1.4 be within the City; the other similitudes added, as a covert from a tempest, rivers of water in a dry land, and the shaddow of a rock, serve only to declare the benefit of this good King further, and in him to shew what every King should be, viz. a defence and comfort to his subjects, not a tyrant, being grievous to them by cruelties exactions, seeking the increase of his own treasure, but their welfare. So Aristotle, A Tyrant seeks his own profit, a King the profit of his subjects. Seneca, Know (O Prince) that not the servitude, but tutership of

the City is committed to thee: And again, The Kings greatnesse is stable and well founded, when all men know that he is as well for them as above them. And Clau∣dian to Honorius,

Tu civem patrem{que} geras, tu consule cunctis, Non tibi nec tua te moveat sed publica damna.

But most of all is Christ thus to all his, as was shewed before, Chap. 4. 6.

And the eyes of the seeing shall not be dim. That is, saith Lyra, in Hezekiah his * 1.5 time, they shall not be so dim, but they shall see into this Prophecie of comfort, and with delight hearken to it, when they see it to be thus, as is here promised, Vers. 4. And the heart of the rash shall understand knowledge. That is, which rash∣ly * 1.6 followed wicked Ahaz in idolatry, they shall now know the difference be∣twixt serving God and idols, and they that for fear spake, as it were, stammer∣ingly then, shall now plainly praise the Lord. Hebr. Shall speak elegantly, thus he: But Musculus and Calvin, who are also for things done in Hezekiahs time, * 1.7 extend this to Christs, as being words to the same effect with those, Chap. 29. 18. ch. 30. 21. Jerom, Sasbont and others, restrain them altogether to Christs King∣dom. * 1.8 I, as before, think that they are to be referred to both.

It shall not be said any more to the fool liberal, nor to the churl bountifull. For * 1.9 liberal, Hebr. is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying either Prince or liberal; and for bountifull 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying also wealthy, as being for his wisdom made such by Gods bles∣sing, and so mighty. And this is by Lyra applied to Ahaz, who dealt like a * 1.10 fool, for so the word signifieth, being Nabal, and is so expounded, 1 Sam. 25. for what greater folly then to be an idolater, therefore he shall lose the name of a wise Prince, and for his wealth, he was so rifled of it by the King of Ashur, that he was left poor and contemptible.

And v. 6. The Nabal or focl will speak folly, &c. N. Tr. The vile person vilany. * 1.11 He applieth to wicked Manasseth, who reigned after Hezekiah, who spake foo∣lishly, when he spake for the worshipping of more Gods, pretending that thus they should have the more Gods to help them in their need. And his heart works wickednesse.] That is, this wickedness of manifold idolatry, comes from his wicked heart, in working hypocrisie and speaking errour to the Lord. That is, drawing the Princes on by dissembling good, that would redound to the Com∣mon-wealth hereby: As Leo saith, that the Romans did of old take into the * 1.12 number of the gods, the gods of those Nations whom they had subdued, that thus they might make them to work for their good. And he spake errour touch∣ing the Lord; when he worshipped him still, thinking thus to please those Prin∣ces, who would not be moved to revolt from the Lord altogether: But this was a gross errour to hold, that any worshiping of God could be acceptable to him, when it was joined with the worship of false gods. And he shall make empty the soul of the hungry, &c. That is, requiring so great means to maintain sacrifices for so many gods, that which should be for the sustenance of the common people, being to maintain idolatry, exacted of them, and they left even without neces∣sary food.

And v. 7. The instruments, even his instruments or vessels are evil: For thus * 1.13 it is Hebr. verbatim. Vulg. Fraudulentia instrumenta pessima sunt. N. Tr. The instruments of the churl are evil. Jun. Tenacis instrumenta. Calv. Avari instru∣menta. But the words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which words are never used to signifie, churle, tenacious, fraudulent or covetous, but vessels only or stuff. And this by him is applied to the evil officers whom Manasseth used as his in∣struments to set up idolatry, and to destroy those that would not consent unto it. He consulteth devices to destroy the poor with lying words, and in the poors speaking judgement or right. That is, Manasseh accusing Isaiah and other godly men (for they are in the Scripture phrase called poor) but falsly as enemies to the publick good for speaking against the worshipping of many gods, which he pre∣tended, might make so much for the benefit of all, thus wrought their destru∣ction; for he both sawed Isaiah in sunder, and killed many more unjustly, for which he is said to have filled Jerusalem with innocent bloud. And touching

v. 8. The liberal man deviseth liberal things; or more agreeably to the Hebrew, * 1.14 The Prince shall think things worthy of a Prince; so also the Vulgar Latine: And by things worthy a Prince shall be established. He applies it to Josiah the grand∣childe of Manasseh a most godly King, who in his youth set himself to purge the Temple from pollution, and all parts from all monuments of idolatry tho∣rowout his dominion. But for these words, By things worthy a Prince he shall be establisht, he hath, super duces stabit, that is he shall rule over other of his Princes so as to bring and settle them in the same good way. But forsomuch as the word by him rendred duces, is the same with that before going, signifying things or thoughts worthy a Prince, or Princelike thoughts, and is of the fe∣minine gender, I see no reason why he should render it by Princes.

Rise up ye women that are at ease, ye carelesse daughters. Hebr. & Vulg. Ye con∣fident * 1.15 daughters. This he applieth to the time of Zedekiah, wherein Jerusalem was destroyed by Nebuchadnezzar, saying that the men are here spoken to by the name of women for their faintheartedness, and their confidence whereby they are upbraided, was the trust which they had in their strong wals.

Daies and years ye shall be troubled, &c. Hebr. Daies above a year, so Calvin * 1.16 also, but why the Vulgar hath it, post dies & annos, I see not: Yet Lyra fol∣lowing this, and R. Solomon saith, that the meaning is, they should be a long time multiplying their sins, and then their destruction should come by the Cal∣dees, but rather the time of their being in Captivity is here pointed at, which was many years, wherein their vintage ceased, as here followeth, because the ground lay unhusbanded: Or the time that was spent in besieging Jerusalem, for that was a hundred seventy nine daies above a year, as will appear to him that will look into 2 King. 25. and this agreeth best with the words here used, daies above a year. From hence to Vers. 15. all things are plain, being applied as Vers. 10. Lastly Vers. 15, &c. to the end of the chapter, he understands of the time of the Gospel, when the Spirit came down in the likeness of cloven tongues of fire, Act. 2. in the vertue whereof the Apostles went out amongst the Gen∣tiles and converted them, who thereupon became fruitfull as Carmel, being before a wilderness. But vers. 14. a joy of wilde asses and pastures of flocks. He saith the land of Judea was even after their return from Captivity as well as before; for there were some good of the Jews living there, in respect of whom he saith, that it should be pastures for flocks: But because they were alwaies subjects to strange Kings after this, first to the Babylonians, then to the Persians, and after to the Grecians, &c. He cals it a joy of wilde asses. Ver. 19. But * 1.17 hail shall be in the descent of the forest, and the City shall be made low. That is, saith he, the Roman armies shall destroy the houses built with Cedars out of the forrest of Libanus, both the Temple and Kings houses, so that Jerusalem, which before was lifted up aloft with stately buildings, shall now lie low.

Blessed are ye that sow upon all waters, sending forth the feet of the ox and the asse. That is, ye Apostles and other Preachers of the Gospel, who whilst Jerusalem * 1.18 was thus in destroying, sow the seed of the word amongst all peoples and Nati∣ons of the world: For both the Preacher is said to be a sower, Matth. 13. and the people of many Countries are set forth by waters, Revel. 17. 15. and by the ox and asse are meant the strong and learned, and the unlearned and weak. Thus Lyra, whom I have thought good thus to trace throughout the chapter, be∣cause for the most part he is singular in his Exposition hereupon. For Jerom * 1.19 applieth all things here to Christ and to the time of the Gospel, saying he is this King, and the Apostles these Princes governing the faithfull in all Coun∣tries, and that Christ is both an hiding place and all manner of comfort to the faithfull soul; and now so many of them that were blinde before, as were or∣dained to life, attain sight, and the deaf hearing, answerable to the promise made, Chap. 29. 18. And for the fool, v. 5, 6. he applieth that to the Pharisees, who in times past were counted the wisest, and ruled like Princes, but Christ coming sheweth them to be fools and hypocrites; and they spake against the Lord Christ, and devised the destruction of this meek one, when he spake no∣thing

but right, but they most deceitfully to him, Master we know that thou art just, &c. Shall we pay tribute to Caesar or not? to intrap him, and to keep the souls of the hungry empty of the divine instructions, wherewith he was ready to feed them; they bad them search and see whether the Prophet should rise out of Galilee. But Jesus spake things worthy of a Prince, v. 8. when he said, Come to me all ye that are heavy laden, and I will refresh you: And again, If any man thirsteth, let him come to me and I will give him of the water of life freely. Vers. 9. The calling upon women, he takes to be Christs preaching, ei∣ther to some women properly, and their daughters, who had formerly been careless, or some Cities of whom there was still some hope in respect of con∣version; his words also agreeing, Luk. 4. This is the day of salvation, the ac∣ceptable year of the Lord; to these v. 10. Daies and a year ye shall be troubled; and these words, The vintage is ended, he applies to the Romans having done their last, when they had destroyed their City, so that now they should suffer no more, but after this have comfort. And by the houses of joy he understands. the Temple, which should be abused by buying and selling therein. And by the pouring out of the Spirit, v. 15. The Spirit of grace given to the Gentiles, who thereupon should have peace with God, and be as a fruitfull field, and the Jews as a wilderness through their unbelief. For the hail, v. 19. he differs not from Lyra, nor in saying, Blessed are ye] for he applies it to the preachers of the Gospel sowing the seed of life in all Countries, there being now no more difference put between the Jew, set forth by the ox, a clean beast, and Gen∣tile by the asse, which was unclean, but all alike preached unto, and promised life upon turning to Christ by faith and repentance. Calvin and Musculus, as * 1.20 was said before, understanding this of Hezekiah coming to the Kingdom after wicked Ahaz, apply v. 5. to the great change that was then to the better; foo∣lish and wicked men being before preferred, and made Judges and Rulers, for such pleased Ahaz best, now contrariwise no such were in place of authority any more, but were put down, the worthy only being advanced. And mysti∣cally to Christs Kingdom, under which by the light of the Gospel, things did so appear as they were; as that such as had been formerly in great account for wise and learned men, as the Scribes and Pharisees, were then counted so no more, but fools and covetous, as the Lord cals them, Matth. 23. And v. 6. to all wicked persons and hereticks, who speak errour against the Lord, and de∣spise * 1.21 and mock at the truth taught; for that which is done against the truth of the Lord, is done against him. Vers. 7. By instruments they understand all craf∣ty waies of the covetous to bring in gain, and their circumventing of the poor with deceitfull words in judgement, the turning of the seat of judgement, which should be a sanctuary to the poor, into a place of robbing and spoiling * 1.22 them. Vers. 8. The liberal thinketh of liberal things; that is, how he may do good to others, being never weary, as Gal. 6. 9. Vers. 9. Ye women that are at ease, arise. Some, saith Calvin, think this to be the beginning of a new sermon or Prophecie touching judgements to come afterwards, but it is the manner of the Prophet when he hath spoken comfort, as he hath done in this chapter hi∣therto, suddenly to turn to threatning of judgements, that all might not think the foresaid comforts to belong to them, but hearing of judgements, which are the portion of the wicked, be moved to repent and fear. But when this judgement should come he saith not: but women are spoken to, because that sex is often spared in time of warre, but now in speaking to rouze them up, he sheweth what a bloudy time is to come, wherein no sex or age shall be spa∣red; wherefore he names women and daughters; though some by women un∣derstand, as the Hebrews, greater Cities, and by daughters little villages, groun∣ding * 1.23 upon Joshua, where a City and her daughters are oft spoken of. And for the spirit pouring out, the time whereof is set, as the limit of these calamities, v. 15. He applies that to sanctifying grace under Hezekiah, but most of all un∣der the Gospel, which when it shall take place, worldly blessings shall as much abound, as miseries did before. For the forrest now shall be as Carmel, that is,

through the grace of the spirit, they that were before barren shall be most fruitfull, and they that seemed to themselves as Carmel for some beginnings of grace in them, shall now think, that they were before but as a forest barren of fruit in regard of that which they are made now, vers. 17. And the work of justice shall be peace, &c. that is, the people of God being endued with so great grace to make them live righteously, as ver. 16. in stead of warre to waste them, they shall now have peace perpetual, and in stead of briars and thorns before threatned, vers. 13. admirable blessings upon the Land, so that in all places, where they should sow, yea though squalidous with water overabounding, yet their seed should so plentifully come up, that they should not need to keep their oxen or asses out of their corn-fields for fear of doing them hurt by treading and feeding upon their corn, but they should rather sometime put them in to keep it from being too rank, vers. 20. and whereas before they were threatned with destruction of their palaces by the enemy, vers. 14. now they should abide in tabernacles of peace, vers. 18. and when the hail should fall it should be upon the descent of the forest, the City being in a low place in safety, vers. 19. and so the storm not coming at it, but falling only in other places, where it might do them no hurt, for they shall suffer no violence any more. And concluding he saith, That the Church hath had no such time yet under the Gospel, by reason that sinne still remains even in the best Churches, and therefore the full accomplishment of this is not to be expected till the time of Gods creating a new heaven and a new earth in the world to come. I am not of Lyra his minde, that Manasseh and Iosiah are here pointed at, vers. 6, 8. after Hezekiah, because all things cohere so together, as that all may best be referred to the time of Hezekiah his reigh, and after that to Christs. But for vers. 9, 10, &c. to vers. 15. I think it best to apply that which is therein said to the destruction of Ierusalem by the Romans, and women are particularly called upon to lament the miseries of those times, because they would be to them most grievous, as who had never been used to any hardship, but lived daintily and tenderly. For in naming not only dayes, but years also, a very long time is certainly meant; and because it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for ever, where∣by a very long time amongst them is commonly meant, the determination of which is not known vers. 14. we may well gather, That the long desolation of Ierusalem under the Gospel is prophesied of, whilst the Jews continue in un∣belief, but being converted an end is put hereunto, as vers. 15. And so it no∣tably agreeth with Matth. 23. 23. Your habitation shall be left desolate, till ye say, &c. And the words vers. 12. Lament over the duggs, with Matth. 24. where woe is to the women that give suck in those dayes. And then vers. 15. must needs be understood of the conversion of the Jewish Nation, when they shall enjoy more peace and plenty, and security from enemies, then ever before, as the next words shew, The desert shall be as Carmel, that is, a fruitfull field, for since the destruction of Ierusalem, all the fields about are as a wilderness most barren, and therefore this may well be understood as a promise of their becom∣ing most fruitfull again, as in times past it had been a Land flowing with milk and honey, according to Psal. 107. A fruitfull Land turneth he into barrennesse, and a barren Land into fruitfull, or standing waters; But what sense shall we * 1.24 give of the contrary, and Carmel as a forest or wood? A very good one thus, Corn shall grow therein as thick as a wood, as our common Proverb is, when we speak of an excellent field of corn. Expositours, I confesse, generally give another sense of the Jews barren before in goodness becoming fruitfull, and yet in the midst of their fruitfulnesse humbling themselves, as thinking their former fruitfulness barrenness, in comparison of that which they now were, yea even the best of them, and confirming it from the like, Chap. 29. 17. But here are not the very same words, but for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a wood or forest, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a wilder∣nesse is here, implying the ground to be spoken of, and not the persons, neither can the last words without forcing be expounded of any mens thinking them∣selves so, but as the former words imply a real change, so do the latter, and to

intimate the sense that I have given, he saith not, Carmel shall be a wildernesse, but shall be counted a weed, and therefore even Calvin followeth this sense first, and interposing a more mystical sense a little seconds this through the other verses to the end, and what he hath said upon them, I take to be most genuine. Only whereas he seems to think, that this time of such extraordinary bles∣sings of peace, and so abundant plenty, is not to be expected here, but here∣after. I conceive by comparing this with some places in this Prophecy like to it, that he, who made Sodom and Gomorrah a desert most barren, which before was most fruitfull as the garden of God, and likewise the tract about Ierusalem farre and wide, can and will upon the Jews conversion make it again most admirably fruitfull. And whereas he vers. 20. by waters understandeth places most unlikely to bear corn for their waterishness, I cannot finde, that there were ever in that hot and dry Countrey any such places, but when wa∣tery places are spoken of fruitfullest soils are meant every where, and Ps. 104 & 107. Isa. 30. 25. and so I doubt not but sowing by or upon all waters, here is meant upon most fruitfull ground.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Hieronym. Lyra. Calvin.
• * 1.3

  Vers. 2.
• * 1.4

  Arist. Pol. 10. 8. Seneca de Clement. Senec. ad Polybium. Principis mag∣nitudo stabilis & fundata est, quē omnes tam prose quàm supra se esse sciaut.
• * 1.5

  Vers. 3.
• * 1.6

  Vers. 4.
• * 1.7

  Musculus. Calvin.
• * 1.8

  Hieronym.
• * 1.9

  Vers. 5.
• * 1.10

  Lyra.
• * 1.11

  Vers. 6.
• * 1.12

  Leo, Magnam arbitrabatur se susc••pisse religi∣onem cùm nulli∣us gentis respue∣bat salsitatem.
• * 1.13

  Vers. 7.
• * 1.14

  Vers. 8.
• * 1.15

  Vers. 9.
• * 1.16

  Vers. 10.
• * 1.17

  Vers. 19.
• * 1.18

  Vers. 20.
• * 1.19

  Hieronym.
• * 1.20

  Calvin. Muscul. Vers. 5.
• * 1.21

  Vers. 6.
• * 1.22

  Calvin. Judicium debet esse assylum pau∣porum, quid ergo accedet si ex eo latrocinium & spoliarium fiat.
• * 1.23

  Luther. Oecolamp. P. Martyr.
• * 1.24

  Psal. 107. 35.