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. LXIII.

WHo is this that cometh from Edom with died garments from Bozna? &c. * 1.1 Some, saith Jerom, expound all that hath gone before from Chap. 60. 1. hitherto, and these words also, of the time when Christ shall come to judgement. But because chap. 61. 1. Christs first coming in the flesh is plainly spoken of, he understands all of that time, and this in particular of his Ascen∣tion into heaven, about which the Angels are here brought in wondering, and saying, Who is this that cometh, &c? for the incarnation of the Sonne of God, his death, and after that his Resurrection and Ascention into heaven was to them a great mystery at the first, which caused them to break out into this admiration. Lyra excepts against this, although he saith, that Dionysius * 1.2 de Hierarchia Angel. is for the same also, 1. Because Christ ascending after his death came not from Edom, but Jerusalem, and Mount Olivet. 2. Because the Angels at that time had not his Incarnation, or Death, Resurrection or As∣cention hidden from them, for they had before published his Birth, ministred to him in his Death, declared his Resurrection to women, and his Ascention to his Disciples. 3. Because the words following shew, That the bloud wherewith his garments are said to be sprinkled, was their bloud whom he had trodden in the wine presse of his wrath, v. 3. wherefore he rather ex∣pounds it of Christs destroying Antichrist about the end of the world, and his adherents, which because it was done beyond all expectation of men, Anti∣christ being then in his greatest strength, which Bozra, a Munition denoteth, is here spoken of by way of admiring. But R. Salomon he saith, will have it * 1.3 meant of the Messiah yet to come, who shall destroy the Jews enemies, and set them up above all Nations. And Lyra saith, That after Antichrist destroy∣ed the Jews shall admire it, and be converted unto Christ. Calvin and Mus∣culus, and others of our Expositors understand these words, as spoken of God * 1.4 to the comfort of the faithfull in Israel, and against their deadly enemies the Edomites, against whom see the like spoken of before, Chap. 34. 6. Therefore the Lord is here set forth as coming from the slaughter of the Edomites, and Bozra the chief City of Edom with his garments died red, and sprinkled with the bloud of the slain, which yet, because it betokened victory, he saith, were comely, although otherwise bloud is a defiling of garments: but this last can have no place here, because things concerning Christ only are spoken of Chap. 61, &c. to the end of the Prophecie; and to what end should any thing touching Edomites, or other enemies of the Jewish Nation come in here? And that of Lyra expounding it of Antichrist destroyed, as if he were yet to come, whenas he hath been already long acting his part, cannot for this rea∣son stand, neither doth it agree, because when Antichrist shall be confounded, it shall not be done so, as that Christ may be said to come up from his slaughter, for He shall be abolished by the brightnesse of his coming. It remaineth therefore to * 1.5 be considered, which is brought by Jerom, and generally followed by all the Fathers, viz. that this is spoken of Christ rising again and ascending after his bloudy death and passion in a most glorious manner into heaven. And this will appear to be true, if we look back to Chap. 62. 11. Behold thy Redeemer cometh, and his reward with him. For to this nothing can more aptly answer then these words, wherein the Redeemer or Saviour is described by his gar∣ments made red with bloud, plainly intimating one coming from a bloudy pas∣sion, wherein yet he suffered not so much, but he made his enemies and the enemies of our salvation to suffer much more by destroying them. For so it is said, Heb. 2. 15. By death he destroyed him that had the power of death, that is, the devil: And Col. 2. 14. He made a shew of principalities and powers, and triumphed over them upon the Crosse. For the exceptions of Lyra, they are easily taken away. 1. In saying, From Edom and Bozra, the Prophet respects not so much the places properly so called, as the signification of these words, he is said to

come from Edom, signifying red, because his flesh, the garment as it were of his Deity was red with bloud running down from his hands, side and feet; and from Bozrah signifying a vintage for the same reason, he being now as one coming from treading the Wine-presse all besprinkled with the bloud of grapes. 2. In saying, Their bloud, as denoting not his own, but the bloud of others, he cals it their bloud, because it was so mightily turned to the slaying of devils, and powers of darknesse, although to speak properly they have no bloud, yet forasmuch as shedding bloud is commonly put for killing, it may well by a Metaphor be thus spoken of these enemies. And so when he was, as it were, in the wine-presse, he at the same instant trod the wine-presse, and the bloud came out and died and besprinkled his garments, this being yet no disgrace, but an honour to him in the eyes of the holy Angels, and of all his people the Zionites, who as well as Angels may be understood to be brought in thus speaking and asking in way of admiration, Who is this? having his gar∣ments died with bloud, and yet in appearance most glorious, not going like another man, but as one of greatest might and power.

For the day of vengeance is in my heart, and the year of my redeemed. See the * 1.6 like passage, Chap. 34. 8. for the day of vengeance taking upon enemies, and for the year, Chap. 61. 1, 2. of redeeming and saving.

I looked to see, if there were none to help, and there was none to help, and there * 1.7 was not one. This also is explained Chap. 59. 16.

I will tread down the people in mine anger, and make them drunken. Not much * 1.8 unlike to Chap. 59. 18. which Jerom also applieth to devils, although he deni∣eth not but that it may be taken, as spoken of the Jews his persecutors, for they were the devils instruments, as it is said, Satan put it into the heart of Judas to betray him to them, and when they were about to crucifie him; now, saith he, is the power of darkness. And they are said to be drunken, because being in great numbers destroyed by the Romans, they lay in pools of bloud, as it were, over head and ears, and so drunken, as it were, with the abun∣dance thereof.

I will mention the loving kindenesses of the Lord towards us. Having opened * 1.9 the great mystery of our salvation by Christs destroying our spiritual enemies in the words before-going. Now the Prophet in the name of the Church pray∣eth thorowout the residue of this, and all the 64. Chap. and Chap. 65. brings in Christ answering, as Junius well analyseth all. And of this prayer he maketh * 1.10 four parts, 1. A confession of mercies formerly shewed to his Church, the remembrance whereof tends to the confirming of her faith for time to come to the end of this Chapter. 2. A Petition, Chap. 64. 1, &c. to v. 10. 3. A con¦fession of unworthinesse on her part, and great goodness on Gods part, vers. 10, 11, 12. 4. A motive to move the Lord to compassion from vers. 12. to the end of that Chapter.

For the first, here is a general commemoration of Gods benefits towards [Part 1] the Jewish Church of old, and vers. 8. of the ground thereof, He said, they * 1.11 are my people, children that will not lie, &c. For hence it was that the Lord shewed them so great loving kindness, because they were his people chosen in Abraham, Isaac and Jacob their fathers. For these words Hebr. That will not lie, Jerom hath, Not denying, which Lyra expounds of their not denying God * 1.12 in Egypt. Calvin, because they are my people so freely chosen above all other * 1.13 Nations, they will not deceive my expectation by doing and denying other∣wise then becometh my people, and in this expectation I have been a mighty Saviour unto them. But they have rebelled, as is said vers. 10. Now the Lord is not to be understood in speaking thus confidently, that they would not prove false, as if ever he thought so indeed, for he cannot be deceived in any, and long before he spake of their wickedness, whereby they would break out con∣trary to their duty to which they were obliged by his admirable mercies, Deut. 32. 15. but he speaks after the manner of men touching those to whom their favour hath been extraordinarily, surely they will not henceforth turn false

unto me, because they are so strongly tied to me by my great benefits. And to shew yet more how they were obliged to him, he addeth, vers. 9. In all * 1.14 their afflictions he was afflicted] By reason of his bowels of compassion to∣wards them, not that they could be afflicted without his permission, for he * 1.15 long before decreed, That they should be servants in a strange Land, and be hardly entreated four hundred years, in the last two hundred of which years this was specially verified in Egypt, as I have shewed upon Gen. 15. but even when he had decreed, that thus it should be, and they were in that misery un∣der Pharaoh, he through his tenderness over them beheld it not without a fa∣therly compassion, and finally sent his Angel to slay all the first-born of Ae∣gypt, that they might be delivered; and when they were come out, the An∣gel of the Lord went betwixt them in a cloudy Pillar by day, and a fiery by * 1.16 night to save them from the Egyptians pursuing hard after them. By his cle∣mency he carried them; see the same Metaphor Deut. 32. 11. and Isa. 40. 11. this is added to magnifie his compassion the more towards them, that the hainous∣ness of their ingratitude to so good a God might the more appear, and they be made ashamed of it to repent, at the least some of them.

But they were rebels and provoked his holy Spirit, therefore he turned enemy to * 1.17 them, and fought against them. Whereby is meant, That he brought enemies against them, the Assyrians and Babylonians, besides the Syrians and Phi∣listims, &c. formerly, who oppressed and destroyed them, and because they did it not without God, he is said in them to have fought against them, so that it was impossible but that they must needs be destroyed. For as they whom God protects, may say, If God be on our side, who can be against us? So contrariwise, if God be against us, what strength is there in any forces to resist? Of their provoking his Spirit, see Psal. 95.

Then he remembred the dayes of old, Moses and his people. Calvin, Wherein * 1.18 Moses was with his people; but Hebr. it is only Moses, his People] Some refer this to God, but Calvin better to Israel, and Musculus takes the Preter-tense * 1.19 to be here put for the Future; so that here is shewed what Israel should do in their Captivity into Assyria and Babylon, viz. lament to think upon the hap∣piness of their Nation in times past under Moses, bringing them out of Ae∣gypt, and their present miseries, sighing after the like deliverance again, and repenting and praying for it, as it is our duties in our miseries alwayes [Note.] to doe.

As a Beast descendeth into a valley. He useth two similitudes to set forth the * 1.20 safe going of the children of Israel down into the bottom of the red Sea with∣out any harm, 1. From an horse lead thorow a wilderness, vers. 13. 2. Of a beast going down from a mountain into a valley to feed; for their going down into the sea was none other in respect of any danger wherein they were, till they came out again in safety to the opposite shore. And after this the Spi∣rit or almighty power of God gave them rest in Canaan.

And hitherto the first part of the prayer, and here Junius ends this Chapter, putting the five verses following to the 64, in which and nine verses more is the [Part 2] second part, viz. the Petition.

Behold from heaven, See from thy Sanctuary, &c. Here the Church being in * 1.21 affliction prayeth for help and deliverance to the Lord only, and not to Saints departed; Nay this is expresly disclaimed, vers. 16. Although Abraham know∣eth us not, and Israel acknowledgeth us not, yet thou art our father. The faithfull * 1.22 here shew their great confidence in God, to whom they pray that he will not deny to be still as a father unto them for their manifold sins, from which they now desired to turn, because that he never breaks with them with whom he hath made a Covenant, although he afflicts them fore, and in this confidence they pray, as vers. 15. For the next words, Although Abraham knoweth us not, &c. the meaning is, If they should for our sins, wherein we have done so unlike unto them, deny us to be their children, yet thou wilt not. A most apt expression to shew the constancy of Gods love towards his, it is greater

then that of most loving and godly parents, who are not bound by nature on∣ly, but by Religion also to love their own children, and though they for their sins correct them, upon their turning and craving pardon, to love them still. For they haply may be hardened, and by many and often provocations be made unnatural, yet God will not cease to be as a Father to his. Thus Chap. 49. 15. the Lord sets forth the constancy of his likewise. Thus Calvin and * 1.23 Musculus very well, and P. Martyr also. Moreover this may be taken, as im∣plying, that they did not trust to this, that they came of Abraham and Jacob, or Israels Ancestours so gracious with the Lord, as the Jews still in their sins did, saying, We have Abraham to our father, Luk. 3. Joh. 8. And then it is, as if they had said, Thou art our own father, in whom we trust, neither do we hold that it will avail us in the day of wrath, if Abraham and Israel should ac∣knowledge us to be their children, if thou beest angry with us for our sins, and [Note.] then the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be rendred for, as it also signifieth. Lastly, saith Cal∣vin, it cannot hence be proved, That the Saints departed have no care or re∣gard to those upon earth; for he saith not, They acknowledge us not, in this sense, but they will not own us being wicked, so as that we shall fare any whit the better for our coming of them. Yet it may well be hence gathered, That all our trust should be in God only, and not in the most excellent of the Saints, seeking by their intercession to be commended unto him, as the Papists [Note.] do. For it is commanded, Call upon me in the time of trouble, and for Advocates * 1.24 with God we have none, but an Advocate, who is the propitiation for our sins; and Jerom saith, It is enough for us that God is our Father, for then certainly he * 1.25 will not leave us in misery, if we call upon him. And may it not be gathered also, That the Saints departed know not things done upon earth, nor who, or when men pray unto them? Yes doubtlesse, for if Abraham knoweth not, none in his bosom know, and if they did, unlesse one of them were omniscient, he cannot know who call upon him in ten thousand places at once in all the Countreys overspread by Papists. The sense then is not so to be restrained to that before-going, but this may be taken in also, especially if we read, For Abraham knows us not, sith this also is a truth. Whereas Abraham and Israel are here named, but Isaac not, it is not because Isaac is not as honourable, but the first and last are named, as to whom God more often appeared, and the mid∣dlemost left out to be understood; so Jerom.

Why hast thou made us to erre from thy wayes, and hardened our hearts from thy * 1.26 fear? It may seem strange, that the Church should challenge her most holy Father thus, when as he tempts no man to evil, and it is his proper work to give an heart of flesh, that is, tender and soft. But hardening is here and els∣where ascribed unto him, because by his mercies and forbearing to punish se∣verely, men are hardened, as is intimated, where he saith, I will not visit upon your daughters their fornications; and contrariwise in Hosea, when he would shew mercy, I have hedged your way with thorns; that is, stopt you by sharp afflictions from going in your sinfull wayes. But touching Gods being said to harden men, see more upon Rom. 9. Some think this to be spoken not by the * 1.27 faithfull, but by the wicked laying the fault of their erring upon God, and some acknowledging it to be the voice of the faithfull, take it for a pleading with the Lord to put an end to their grievous afflictions, least being kept un∣der over-long, they should grow desperate, and so cast away the fear and love of God, as either not caring what becomes of them, or not able to help them, and this last mentioned, but not approved by Musculus, seems to me yet the best. For both the like prayers are made, or things said, Psal. 73. 3. 10. 13. 14. Psal 125. 3. to shew the danger of this temptation to make men fall from God; and it is not so agreeable to reason, that by their being made to erre should be meant for want of severe judgements, when their;miseries were so great, and of so long continuance. But it may be understood as the same Musculus hath it, Why hast thou made us to erre by withdrawing thy Spirit, which should guide us aright? because this being done, who can but erre and

be hardened in his evil waies? Yet the word rendred hardened, as Vatablus noteth, doth more properly signifie to make to go back. Turn for thy servants, the tribes of thine inheritance, New Translat. For thy servants sake the tribes. Calvin, To the tribes; The sense is in pity to them, whom thou hast bound thy self to by Covenant, and who are thine own peculiar people, turn and shew them favour in delivering them from their heathen enemies.

The people of thy holinesse have possessed it but a little while. This is spoken, * 1.28 although a thousand four hundred years passed since their coming into the pos∣session of that Land, because even so long a time is but little in respect of the time promised for ever, Gen. 17. and chap. 48.

We have been of old, thou hast not been Lord over them. The Church here * 1.29 pleads from the disparity betwixt them that now had the Land in possession and Israel, the Lord never chose them to be their King and Lord peculiarly more then of other Nations, as he had done Israel, therefore some reason to plead this, that their dispossessing, and his people possessing of the Land might be hastened. Then he concludes (Oh that thou wouldst break the heavens and come down) an expression of a most earnest desire of Gods miraculously shewing himself upon earth to be on his Churches side, as of old he did by judging Aegypt, dividing the red Sea, and appearing in a Cloud and Pillar of fire, &c. For to speak properly, God moves not from place to place, for he filleth all places at once; but then he is said to descend, when by his power he doth wonderfully for his Church, being thought by carnal men when he doth not, but suffers his people in misery to be cooped up in heaven.

Notes

• * 1.1

  Vers. 1. Hieron.
• * 1.2

  Lyra.
• * 1.3

  R. Solomon.
• * 1.4

  Cal•••••• Mu••c••l
• * 1.5

  2 Thess. 2.
• * 1.6

  Vers. 4.
• * 1.7

  Vers. 5.
• * 1.8

  Vers. 6. Hieronym.
• * 1.9

  Vers. 7.
• * 1.10

  Junius.
• * 1.11

  Vers. 8.
• * 1.12

  Lyra.
• * 1.13

  Calvin.
• * 1.14

  Vers. 9.
• * 1.15

  Gen. 15.
• * 1.16

  Exod. 13. 11. Deut. 1.
• * 1.17

  Vers. 10.
• * 1.18

  Vers. 11.
• * 1.19

  Calvin. Muscul.
• * 1.20

  Vers. 14.
• * 1.21

  Vers. 15.
• * 1.22

  Vers. 16.
• * 1.23

  Calvin. Musculus. P. Martyr.
• * 1.24

  Psal. 50. 4.
• * 1.25

  Hieron.
• * 1.26

  Vers. 17. Iam. 1. 14. Hieronym.
• * 1.27

  Muscul.
• * 1.28

  Vers. 18.
• * 1.29

  Vers. 19.