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. XV.

CAst them out of my sight. That is, Denounce from me this judgement, whereas thou persistest to pray unto me for them. For although Moses * 1.1 and Samuel should stand before me in their behalf, and pray also, I would not be moved. And he nameth Moses, as most famous for standing in the gap once, Exod. 32. and Samuel for obtaining a cessation of a terrible thun∣der, and rain in harvest time, 1 Sam. 12. and in bidding Cast them out, he al∣ludeth to Chap. 1. 10. to pluck up, root out, &c.

I will set over them four families, the sword, the dogs, fowls and beasts. Vulg. I will visit over them four families; So indeed the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifieth, but * 1.2 because this is senslesse, the other signification, I will set over, is to be pre∣ferred. He had spoken vers. 2. of four wayes of destruction, death, whereby the pestilence is meant, the sword of the enemy, famine and captivity. Here he holds to the same number, but for the pestilence dogs are named, for fa∣mine and captivity, fowls and beasts; it being meant that such as died in the City by famine or pestilence, the dogs should eat, such as by the sword abroad, the beasts of the field, and fowls of the air, according to the distinction be∣fore made. Chap. 14. 17, 18. and a little before he saith, There should be none to bury them, therefore they must needs lie for a prey to these creatures. Here∣by is meant the extremity of misery that they should suffer. And it is to be [Note.] noted, that the Lord being unreasonably provoked proves at length inexora∣ble; * 1.3 There is a time when he may be found by those that seek unto him, but there is a time again when the most faithfull shall have no hope of successe in praying for the wicked, as Jeremiah had not, nor should Moses or Samuel have had, if they had then lived; see the like Ezek. 14.

For Manasseh the sonne of Hezekiah. It may seem strange, that the sinne of * 1.4 this King should now be spoken of so long after his death, and his repentance and mercy thereupon shewed him before that, and spoken of as the cause of the captivity now at hand. For this was in the time of Jehoiakim, if not of Zedekiah about four years after, and moreover it repented him, and he did the works of repentance long before he died, as appeareth 2 Chron. 33. But it is to be known that he is spoken of, because in his time God was most provo∣ked, and then he began first to threaten the people with captivity; and al∣though he repented, yet they continued still in their wickednesse, waxing rather worse and worse, as his former invectives against them shew, especially Chap. 13. 23. For although God will not punish the children for the fathers [Note.] sins, yet when they live in the same, the score of their fathers sins shall be ad∣ded to theirs to make their judgements the more terrible, according to the se∣cond Commandment. And although Manasseh alone be spoken of, yet both he and the people together with him, that then holp to shed so much inno∣cent bloud, were all meant. And he is called the sonne of Hezekiah, to aggra∣vate his wickedness the more, and theirs also, for that he having so godly and zealous a father, did so greatly degenerate, and they were most hard to be

moved to piety by Hezekiah, and that which they were brought unto, soon vanished again as the morning-dew; but to impiety and idolatry they were most ready to runne with Manasseh, and being once in that evil way, neither could his charging them upon his repentance to serve the Lord, nor the labours of Gods Prophets amongst them since, prevail with them to bring them out of it again. Whence note, That God is offended with wicked children of [Note.] godly parents most of all others, so farre is he from favouring them for their sake; and this aggravates the wickedness of a people, to be hard to be brought to the pure worshipping and serving God under good Rulers, but easie to be corrupted under evil Rulers and superstitions.

I will fan them in the gates of the Cities. A Metaphor taken from such as * 1.5 winnow corn in a windy door from whence the chaff is blown away: to shew that they should be as chaff, as the wicked are compared, Psal. 1. Luk. 3. Some by gates understand Cities, as if he had said, I will turn your Ci∣ties into fields, the wals and buildings being broken down, because there were threshing-floors and places to winnow corn, or because the gates were places of judgement, he meaneth, that he would sentence against them that they should be used like chaff, that is, scattered into all parts, as is expressed, vers. 4. Some the uttermost parts of the Land, because gates are at the ends of Cities. Some, I will make you poor, so as that ye shall beg at the gates of Cities at rich mens gates there, but the first is best.

I brought upon them, upon the mother of the young men a waster at noon day. * 1.6 But it may better be read, Ʋpon the mother a chosen waster; for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sig∣nifying chosen, without any particle prefixed, denoting the genitive case. It signifieth indeed a young man also, but not without this Epithete, A chosen young man, but the singular is put for the plural, Wasters or Spoilers chosen for their extraordinary valour to make this destruction. And by the Mother may be understood either mothers likewise, the singular being put for the plu∣ral; As if he had said, not onely innumerable widows shall be made, their husbands being destroyed, according to the first hyperbolical words of the verse, but all mothers together as one shall then be made childlesse, the Cal∣dean youth being brought upon them, who shall waste and destroy your children; or the mother City, as the Greeks give the name Metropolis to a chief City, which signifieth a Mother-City. At noon-day, that is, not secret∣ly or treacherously coming upon them, but openly by force unresistible, make the best defence that they can. I have caused him to fall upon it suddenly, and terrours upon the City. Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word Ir rendred City, sig∣nifying also enemy, and the next word tumult or terrours that will make him to fall upon it suddenly, the enemy and terrours. It is absurd, as Calvin also no∣teth, * 1.7 to render the word City here, I will make to fall upon her the city and tu∣mults, for what sense can be in this, unlesse he had meant, that the City should be beaten down about their ears, whereas they came not thus to de∣struction, but by the famine and the sword of the enemy taking them fleeing and slaying them? and the New Translat. altereth and misplaceth the words, which needs not, the sense being very good, I will make him to fall upon it, or her suddenly, that is, the mother before-spoken of, The enemy and terrours. These last words serving to shew whom he meant by him; as if he had said, I will cause him to fall upon it, that is, the enemy and terrours concomitating his coming, filling them all with horrible fear. And for this maketh Tigurina Translation, and the Septuagint and Caldee, which two last for the City fal∣ling upon it have Exercitum Caldaeorum, for the multitude of souldiers stiled a City, and for their Tents set up City-fashion.

She that hath born seven languisheth. That is, The mother of many children seeing them all destroyed pineth away with sorrow; and this is spoken accord∣ing to * 1.8 to vers. 8. Ʋpon the mother the waster.

Woe is me my mother that thou hast born me a man of strife It may seem strange * 1.9 that Jeremiah should thus break out through impatience for the enmity that

he met withall amongst the Jews against his mother that bare him, as though she were in any fault. But this his crying out is not to be taken, as an effect of impatience, but of his zeal and earnest desire to convince the Jews of their malice, from whence it proceeded that they were so fell against him, seeing that if there were fault in him, for which there was in his mother for bearing and bringing him forth into the world, and if they would be ashamed to say, that for this there was any fault in her, they might be ashamed to say there was any in him. For since he grew up to be a man, he declined all occasion of contention, forsomuch as he neither lent nor borrowed upon usury, wherby he meaneth, that he had no traffick with them according to the manner of other men, whereupon strife commonly ariseth, one way of trafficking being put for all, and yet they all were mad with him, and cursed, and spake bitterly against him. For from hence it was plain, that they hated him, and were at variance with him for nothing else, but out of their own malignancy, which was commonly against Gods Prophets for their reprehensions of their grosse sins, and threatning Gods judgements against them, as he commandeth. Thus Calvin who inferreth hereupon, That it is good for Ministers of the Word of * 1.10 God to have no negotiating with men about worldly things, because who so hath, cannot live free from envy and hatred by reason of their worldly-min∣dedness stirring them up against the Minister, when they see part of their gains to be by him exacted for his maintenance. Wherein we cannot but all consent unto him, but it is Scandalum acceptum non datum, and therefore the blame of it will light upon them only, and consequently the punishment, and we see by Jeremiah his example, if there were no such occasion, yet the very re∣proving and threatning their sins, would be occasion enough to malicious and wicked minded men. Yet I deny not but it were good in a Christian King∣dom that this should be taken away as much as might be, by causing Tithes in every place to be converted into moneys, so that it might be without fraud and diminution to the wronging of Gods Ministers. But be it that Ministers took no Tithes, yet they cannot live without all trafficking, neither did Jere∣miah himself, for Chap. 32. he buieth a field, and therefore he meaneth not all trafficking, but that which is scandalous only. For usury in particular here mentioned, it is not agreed amongst Divines what it is, neither is this a place properly giving occasion to speak of it, and therefore I referre the Reader for that to Exod. 22. 22. where I have purposely spoken of it. And he mention∣eth not only taking of usury, but also giving, because both wayes contenti∣ons arise, when one would take more, and the other give lesse. Jerom appli∣eth * 1.11 it to Christ, who was most truly a man of contention with the Scribes, Pharisees, Sadducees, Priests and Herodians, and none would take to usury of him, because they returned no encrease or fruit of his doctrine, and so he took none neither.

The Lord said, Verily it shall be well with thy remnant, Hebr. If not thy rem∣nant * 1.12 to good. Which words have the force of an Oath, If I bring them not to good, by delivering them from captivity, I am not God, or say, that I am not just, for he had before said, Destroy them, but make not a full end, and in * 1.13 many places he speaketh comfort to a remnant, and because vers. 9. he had threatned so universal a destruction, now he qualifieth the terrour of it by promising good to a few faithfull that should remain of the Jews, adding fur∣ther, I will cause the enemy to intreat thee well in the time of evil and of affliction, Heb. If I shall not cause the enemy to meet thee for good, or by doing thee good in the day of evil, &c. These last words serving for nothing else, but to explain fur∣ther the former; Thus some; but Calvin understands it as spoken to Jere∣miah * 1.14 in person, answering to his complaint, vers. 10. by promising him good in the remaining part of his life, and that even when he should be come into his enemies hands the Caldees, as the event afterwards shewed. If not thy remnant to good then is, if the remnant or following part of thy life. Although his own kindred and countreymen were cruelly bent against him, yet he made

him know before, that he should finde favour amongst those Heathens, and to publish it, that when it should come to passe at the least they might be∣lieve it, although they would not before, that he was a true Prophet, and this I think to be the true meaning.

Shall iron break the Northern iron, and the steel? Here he fals to threatning * 1.15 them again by vilifying their strength, in comparison of that of the Caldees. For they in the pride of their hearts thought themselves strong enough, yea iron against their Northern enemies, whom he to deter them by them com∣pares to iron and steel, and therefore sheweth to be far stronger.

Revenge me of my persecutors. Here Jeremiah to shew how greatly he was * 1.16 moved at the obstinacy and malice of the people turns from them again to the Lord, crying for revenge against them; See the like before Chap. 11. 20. For the words following, Take me not away in thy long-suffering. Hebr. In length∣ning thine anger. The meaning being, whilst thou art long in bringing deser∣ved destruction upon them, least they, as they plot, work mischief against me to the taking away of my life, or according to some, Be not so long in de∣stroying them in thy wrath by so many kindes of judgements that I shall not be preserved, but swept away together with them also. Take it which way ye please, but the N. T. turning it, In thy long-suffering, is both erroneous and troubles the sense.

Thy words were found, and I did eat them. That is, I took not this prophe∣tical * 1.17 Office upon me, for which I am so hated through mine own ambitious seeking, but when I thought not upon it, thy words came unto me, and whe∣ther I would or no I was forced unto it, That thy words were found by me, as appears Chap. 1. and yet I ate them, that is, received them into my heart, and not into my mouth only, as many do, applying my self with a true heart to obey them, and to do as thou commandest, believing them to be thy words, for whoso doth thus, to him Gods Word becometh food that is eaten, and nourisheth to eternal life, and so is his substantial Word Christ. And it was sweet unto me, wherein he was like to Ezek. 2. 8. they both had unspeakable inward joy by this spiritual eating, and so shall all others have that eat like∣wise, although they meet with much bitterness in this wicked world, of which they are forced to complain sometimes as Jeremiah doth; See the like in Da∣vid, Psal. 19. 7. and Job 23. 12. And Gods words are so sweet to the believing heart, because most sweet and comfortable things are therein contained, and they come close to the heart, and enter into it as meat into the belly. And he addeth, I am called by thy Name, O Lord, not as every one that was within the Covenant under the Old Testament, or is under the New, for all the Jews had Gods name called upon them, when they were called the people of the Lord, and all now baptized when they are called Christians: But more singularly, because he was a true Prophet of the Lord, called in the power of his Spirit, as his instrument, to pull down Kingdoms and Na∣tions.

I sate not in the assembly of mockers, but alone, for thy hand, for thou hast filled * 1.18 me with indignation. Hebr. I sate not in the secret of the mockers, and I rejoyced before thy hand; I sate alone, because thou hast filled me, &c. Vulg. I gloried from the face of thy hand, &c. Because thou filledst me with commination; but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth wrath or indignation. The meaning is, I was de∣lighted in thy words, as was before-said, whereas others in mocking at them. But I abhorred from the wicked consultations which they had in secret to this effect, and against me and other thy faithfull servants speaking thy word unto them. My joy and glory in the mean season being in thy good hand towards me, setting me up to be thy Prophet and inwardly comforting me. Yet I sate alone, because I was filled with such words by thee to be spoken to them, as brake all friendship and permitted no society betwixt me and them, for they were words of indignation and denunciations of judgements most terrible. * 1.19 In these last words Caldee, Vatalus, Calvin say the same that I do: but upon

the former, they joyn these words And rejoyced, with these, I sat not in the assembly of mockers, rendring them, nor rejoyced, as if herein were nothing else, but a denyall of taking any pleasure to do as they did, and contrariwise an implying of sorrow therefore; and Caldee, Pagnin, Dionysius, following * 1.20 the vulg. expound, and by nor, as if he meant, that he joyed not in his pro∣pheticall office by reason of the judgements, which he was hereby inforced to threaten. But to me the first, though followed by none hitherto, seemeth most plain and perspicuous.

Why is my pain perpetuall? Here the Prophet leaving again the discourse in which he was, of the joy that he had in the Lord, returneth to complaints, as * 1.21 vers. 10. as if he had said, Sith it is thus, that thou (O Lord) hast set me up in this office, and ministred words unto me of comfort, and better usage one day by the enemy, as vers. 11. why do my own kinsfolk and countreymen go on still to gall, and renew my wounds by their cursed and malicious speaking against me without all measure or end? for by reason of their spite against me, there is dayly but a step betwixt me and death, and so I am in danger of being cut off before I see the good promised. Why wilt thou be as a lyer, waters that are not faithfull, or true? or that hold not but fail when a man hath most need of them, that is, in the time of heat; for so should the Lord be to Jeremy, if he preserved him not from the fury of his enemies, as he had promised, espe∣cially all this enmity being stirred against him for his sake, and his faithfull dealing with them, as he commanded. And in saying, Wilt thou be as a lyer, he is not to be understood, as uttering any thing blasphemous, for that was im∣possible for one so full of the spirit to do, but the uttering of these words is, as if he had said, Wilt thou (O God) who art true, though all men be lyers, be as lying and deceitfull waters in this particular of perserving me, having promised it? certainly thou wilt not, the springs of water shall fall in a dry time, or cisterns having holes, but thou the Fountain of living water canst ne∣ver fail, but be a comfort to him that trusteth in thee, when his need doth most require, for so the Lord is stilled the Fountain of living water. And for * 1.22 this exposition maketh the interrogation, and that nothing is spoken by way of affirmation. He speakes thus, as if a man should in his streights speak to his assured friend, who had promised him help in his greatest extremity, but finding no help yet to come from him, Wilt thou be a lyer to me? to stir him up then more to reach out his helping hand and not to delay so to do. Calvin, to avoid an evil imputation, that might be laid upon the Prophet, if these * 1.23 words be taken as spoken in his own person, saith, that he speaketh thus in the person of the people murmuring at their evil case, whenas God had chosen them and made them his peculiar people above all others, and to this interpretation he thinks further light to be given vers. 19. If thou turn unto me, thou shalt return again: that is, thou art too much affected with the judgements to come upon the Jews to expostulate so with the Lord in their behalf. For if the words of vers. 18. be thus understood, these answer well unto them; cease from thus complaining, which he meaneth in bidding him turn, and then he saith, he shall stand before him, and be as his mouth, speaking only that which he commandeth, as his faithfull Prophet and messenger. To explain which further he saith, if thou shalt separate the precious from the vile, that is, if thou shalt not for fear, or flattery, speak or yield to any thing divers from the truth, which I command thee to speak, for that is the precious, and flattery is the vile, and consequently he separates the precious from the vile that speaks freely and boldly the truth not being moved to speak otherwise by affection, fear or favour. And this doth further appear in the next words; Let them turn to thee, turn not thou to them, that is, cease not reproving and threatening them till they be converted, and be not by an inordinate love of them because they are neer unto thee in the flesh moved to bear with, or to speak pleasing things unto them, or for any fear of what they can do unto thee: some refer the expostulation before going to the Jews, by whom the Prophet suffered, as

if in saying, why art thou as a lyer, he meant that his pain, to which they put him, should be as lying waters that fail? but this, though followed by grave Authours, is against all good sense, because it was never known, that any man would complain of his pain failing, or compare it to a cistern or spring of water, of which not pain, but joy cometh to the thirsty. Neither doth that of Calvin so well agree, although he makes it seem well agreeing by vers. 19 For by these words, if thou shalt turn, he meaneth not from being by naturall affection, &c. from speaking thus in the behalf of thy brethren the Jews, for so the next words would not agree, if thou shalt separate the precious from the vile; for that this is not spoken of things or words, but of persons, the last * 1.24 words declare, they shall turn to thee, thou shalt not turn to them, which shew the meaning to be, if thou shalt apply thy self with all thy power to con∣vert them, and of evil to make them good, (for wicked men are vile, and con∣verts precious) thou shalt be as my mouth, then which no greater excellency can be attained by any mortall man. According to Chrysostom speaking of them that are fallen into sin; If thou shalt pour the oyl of heavenly Doctrine * 1.25 into them, if thou shalt bind the wounded with humanity, and temperance, he shall make thee richer then any treasure, for he saith, if thou separate the precious from the vile, thou shalt be my mouth. What can be equalled to this? neither fastings, nor watchings, nor lying upon the ground, for none of all these are comparable to procuring the Salvation of our brethren. And the Caldee Paraphrast, If thou shalt reclaim the wicked that he becomes just, * 1.26 thou shalt do the same that the word of my mouth doth, and so be my mouth, for so Psal. 19. it is said that the word of God converteth the Soul, thus also Gregory; Moral, lib. 18. c. 23. Hugo, Lyra, &c. For the first words of this verse. If thou will turn I will make thee to return and stand before me, Jerome; * 1.27 Raban; and some others understand it, as if it had been said, if thou shalt turn this people, I will put an end to thy tribulation of which thou complainest, Caldee, Lyra, Hugo. If thou turn and be no more so impatient and querelous, but quietly depending upon me, then will I provide for thy deliverance from * 1.28 the sufferings, of which thou complainest, and thou shalt stand, that is, con∣tinue unmoveable in this high propheticall office, yea thou shalt be as my mouth, if thou goest zealously on to convert the wicked. I subscribe rather to Jerom, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying, shalt make to turn, will bear it. And then it aptly answers to the words of vers. 18. according to the exposition given thereupon, For to the Prophets asking whether his plague should be perpetuall, or God would deceive him of his hope, that he might be further confirmed, the Lord answers here; Go on in thy office doing thy best to turn them, and then take no care of thy preservation, I will look to that, but rather take care to make them come precious out of vile, for so the words may be rendred, and the last words agree to this, Let them turn or come to thee, the vile to the precious by being formed anew to righteousnesse, and holinesse according to thy teaching, not the precious to the vile by being corrupted and overcome through their malice, and made impatient or fearfull to go on in the ministry committed unto him. And he promiseth not only, that in thus doing he shall be his mouth, but he sheweth further vers. 20. 21. how he will make him to stand firm against all their assaults, as a brazen wall impregnable, see, Chap. 1. 18.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Vers. 3.
• * 1.3

  Laesa patientia furor.
• * 1.4

  Vers. 4.
• * 1.5

  Vers. 7.
• * 1.6

  Vers. 8.
• * 1.7

  Calvin.
• * 1.8

  Vers. 9.
• * 1.9

  Vers. 10.
• * 1.10

  Calvin.
• * 1.11

  Hieronym.
• * 1.12

  Vers. 11.
• * 1.13

  Chap. 5. 10.
• * 1.14

  Calv.
• * 1.15

  Vers. 12.
• * 1.16

  Vers. 15.
• * 1.17

  Vers. 16.
• * 1.18

  Vers. 17.
• * 1.19

  Cald. Vatabl. Calvin.
• * 1.20

  Pagnin. ••i••onys.
• * 1.21

  Vers. 18.
• * 1.22

  Jer. 2. 13.
• * 1.23

  Galatin.
• * 1.24

  Vers. 19.
• * 1.25

  Chrysost. Hom. 5. in Jud.
• * 1.26

  Cald.
• * 1.27

  Hieron. Raban.
• * 1.28

  Lyra. Hugo.