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. XXV.

THE Prophecie of this Chapter is noted by the time, the fourth of Jehoja∣kin, * 1.1 the first of Nebuchadnezzar, but Dan. 1. 2. the third of Jehojakin; for the reconciling of which difference, see my Comment upon 2 Kings 24. This * 1.2 was the year wherein Nebuchadnezzar came first against Jerusalem; the former Prophecies of Jeremiah beginning to work, so that it was a most fit time to speak as he doth in upbraiding to people for their hardning of their hearts against all his admonitions given them early and late for three and twenty years toge∣ther, and of other Prophets before him, according to that which is said, verse 2, 3, 4, 5, &c.

I will send and bring all the kindreds of the earth, and Nebuchadnezzar my ser∣vant. * 1.3 Because he saith, I will send and bring. Some of the Ancients have thought, that it is meant of sending his Angels good or evill to stir up the Caldees for∣ces, lying far and wide in the North parts; for all the Countries about were un∣der them, and were at their command to go forth to war, as they were required, with them; for which they are called all the Families of the earth. But Cal∣vin * 1.4 better, I will send; that is, by Nebuchadnezzar my servant, who shall serve my Providence herein, although not knowing me, and gather them an huge Army. And he calleth Nebuchadnezzar his servant, partly to confound the Jews the more, who were peculiarly chosen to serve him, but rebelled against him, and partly to terrifie them by his coming, not of himself so much, as by Gods appointment, who doubtless would therefore be with him, and make him by any power irresistable. He is not called his servant, as Moses and other godly men, but as one made by a secret power to serve and do the will of God unwit∣tingly, by executing his judgements upon the Jews, and other Nations round a∣bout them for their sins. He was inded carryed by his own ambition and desire of revenge to these wars, but withall he did the work that God would have done, who knoweth how to punish sinners by sinners, and strengthens them to it, be∣ing yet without all tincture or stain of sin; yea, so far from it, as that he cannot be said to be the cause thereof, but the sinners that suffer are the only cause of it to themselves; and the sinners that serve in this work, shall have none other reward in the end; but as a Rod, wherewith God corrected other sinners, be cast into the fire, and therein burn for ever, for their malice, cruelty and pride, wherein they have done this work; and not in obedience to the Lord, as Gods faithfull servants do; as Joshuah in destroying the Canaanites, and other faithfull persons. Of the King called Gods Rod, see Isa. 10. Whereas it is added further, And all the Nations round about. The cause was, that the Jews might not feed themselves with hope of help from them against Nebuchadnezzar, as the com∣mon enemy. For when any Potentate, as the Turk, armes to come against any Christian Kingdome, or against one petty Kingdome at once, a jealousie ariseth in the rest round about, so that they joyn their Forces together to repell him. But the Lord here sheweth, that it should not be so in respect of Nebuchadnez∣zar; but although they should combine, yet they should not be able to stand before him; but indeed they were so infatuated, that they did not, that we read

of, but each Nation kept timerously at home, when this storm arose, and so he set upon them one after another, overcoming them with the more facility. Whereas he addeth, that they should be made an hissing, and perpetuall deselation, * 1.5 the 11^th Verse makes it plain, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used, doth not al∣wayes signifie for ever, that is, everlastingly, but sometimes for a long time, which yet shall have an end, as Jerusalems desolation, in seventy years; although sometime it is put for ever and ever, as verse 12. where it is said of Babylon, that it shall be an everlasting desolation.

And I will bring upon that land all my words which are written. Having threat∣ned * 1.6 perpetuall desolations to Babylon, as he had done, verse 9. to all Nations round about Judea, now he exemplifieth the case of Babylon by the same Nati∣ons, shewing hereby, that the Babylonians should be brought into servitude, as they had been by the Babylonians. To express which, verse 14. it is said, Ma∣ny * 1.7 Nations and great Kings shall serve themselves of them also. Calvin, Quia fecerunt in illis ad servitutem etiam ipsi, gentes multae, &c. Expounding it as the cause, why Babylon should be punished, as is aforesaid, verse 13. viz. because they had brought the Jews to servitude; or rather as the reason of that which was before said, verse 14. or the means whereby the Babylonians should be brought so low, the Jews should have them and other Nations under them, be∣ing many, and having mighty Kings over them, and so it should be rendred to them according to their doings. But I must needs confess, that in this passage I understand not either the ground of his Exposition, or his meaning, and see not how it can be made good, because although the Babylonians were subjugated, yet it was not by the Jews, whom they had formerly subdued; but by the Per∣sians and Medes; neither were other Nations brought under them, but they even after their return continued servants to the Persians. Or if by Jews the faithfull be understood under the Gospel, to whom many Nations were subdued by the power of the Gospel, how can the next words agree, where this subdu∣ing is spoken of as a judgement, whereas subduing to the faith was a favour? The Vulg. Latin, Because they served them, when they were many Nations, and great Kings. That is, being compelled by them, all the Nations before spoken of, and Judea also, were servants to them, that is, to the Caldees, yea and migh∣ty Kings also, who were taken and Captived by them, and kept as servants under that great Monarch, as we may see 2 Kings 25. where King Jehojakin and more Kings are spoken of, as prisoners to Nebuchadnezzar, and his son Evilmero∣dach, but his head was then lifted up above them all. And this is rendred as a reason, why they should be done to accordingly, as in the latter part of the Verse, viz. because they made them serve in pride, glorying in having so many Nations and Kings subdued unto them, as if by their own strength they had brought them under, thus robbing God of his glory. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be also ren∣dred Glory. For as in N. Tr. before going, and then rendring it word for word according to the Hebr. For many Nations shall serve in or with them, even them. Where to make sense, this word themselves must needs be understood, and then the meaning will easily appear to be this; As they have brought many Nations and Kings under, so it shall be done to them: Nations and Kings, that is, the Medes and Persians and their Kings shall subdue and make servants of them, and they shall never more get up to Imperiall Power again; and to this Expo∣sitors generally agree, and this is the same in effect with the Exposition given before upon the Vulgar Latin, though the reading be divers, and confirmed Chap. 27. 7.

Take this Wine-cup of my fury, and cause all Nations to drink of it, to whom I shall send thee. Having threatned the Jews, and all Nations round about, and * 1.8 lastly the Caldees in the Verses before going; now he hath in a vision the cup of Gods indignation given into his hand to make them all to drink hereof, as the ef∣ficient cause of the foresaid destruction and misery. And by the cup of Gods wrath, he meaneth his wrath against them for their sins, assimulating it to a Cup of Wine; because as that intoxicateth the brain, and makes some foolish, some

infirm, and some mad, and to spue and fall; and if they be dead drunk, to fall so as never to rise again, but to dye in that drunken fit: so the wrath of God by horrible destructions coming upon these Nations, should make them at their wits end, not knowing what course to take for their preservation, and make their hearts so faint and timerous, that they should be without all strength to resis•• and mad through vexation, and finally sick as it were to spuing and in∣ability to stand any longer, so that they fall by the sword, or are brought under, not being able to rise up, and to shake off the yoke any more. Which Exposition we may gather upon these words, verse 16. and 27. And he saith not onely that he took and gave it them to drink, but made them drink it, verse 17. 28. Here∣by shewing his power over them, as it was at the first given him by the Lord, Ch. 1. 10. And the like power hath every faithfull servant of God whom he im∣ployeth [Note.] to threaten the sins of the people, his words shall not be winde, but pow∣erfull to make them to suffer whom he threatneth, do they what they can to keep themselves from drinking, how many and potent soever they be, although the judgement be for a time deferred.

Pharoah King of Egypt, and his servants. Next to Jerusalem Pharoah must * 1.9 drink, because the Jewes relyed much upon him, that they might not therefore think by his help to be preserved from this judgement, he is next threatned, and the mingled people; that is, people of other Nations dwelling in Egypt, having * 1.10 fled thither for shelter, as many Jews did. For so the same word that is here used signifyeth, Exod. 12. 38. Nehemiah 13. 3. And thus Jerom expounds it, and * 1.11 Theod. Rabane, Hugo, &c. Although Vatabl. is for people of divers Nations ga∣thered together, and dwelling in the Desarts near to Judea; but the first is most probable: For the Kings of Ʋz next named; for Ʋz the Septuagint and Vul∣gar have Ansilidis, it was a Countrey near to Idumea, which lay on the South, where Job dwelt; of whose cattell therefore it is said, that the Idumeans and Sabeans made a prey, it had the name most probably from Huz the first-born of Nahor; and it seems to have been a part of Idumea, Lam. 4. 21. where it is * 1.12 said, Daughter of Iaumea, that dwellest in the land of Ʋz. Azotus was one of the five Lordships of the Philistims, whereof three more are also here mentioned, and for Gath the fifth most probably it is said, the remnant of Azotus; because Gath stood near unto it. Of Azotus see more Isa. 20. 1.

For the Countreys next named, Idumea and Ammon, he speaks of them more fully Cap. 49. adjoyning Dedan, Teman and Buz, and of Moab Chap. 48. being * 1.13 all Countreys near about Judea, and of Tyrus and Zidon, Chap. 27. and 47. For * 1.14 the Islands, these were Cyprus, Rhodes, Crete, taken by the Babylonians: so Jerom Raban, &c. for the Kings of Arabia, that is, both Araba felix and deserta; * 1.15 the Kings whereof were rather Captains of Theeves than Kings.

The Kings of Zimri. Of Zimran son to Keturah, see Gen. 25. 2. And of him this Kingdome seems to have the name; and because he was wi••h 〈◊〉〈◊〉 * 1.16 brethren sent Eastward to inhabit, Gen. 25. 6. it stood eastward; and all the Kings of each Countrey are spoken of; not that every one had more Kings, but meaning the succession of them. For Elam. that was Media, of which after∣wards, Chap. 49. 34. For the Kings of the North, they were such as lived near to Babylon, whom the King first subdued, and then used them to fight under * 1.17 his Banner against other Countreys. And the King of Sheshak shall drink after them. This is by Lyra thought to be the King of Egypt, because one King of * 1.18 Egypt was so called, 1 Kings 11. 40. But that King was spoken of before, verse 19. as one of the first that should drink, whereas this drinks after all others. And therefore others expound it better of the King of Babylon, as Jerom, Theod. * 1.19 Raban, &c. There being manifest ground for this Exposition, Chap. 5. 41. where being also called, The King of Sheshak, he is by and by called for further Expla∣nation [the King of Babylon] and they conjecture, that he is called King of She∣shak by inversion of the Letters of the Hebrew Alphabet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 having two letters next unto the first, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a middle letter; but turn the name into letters of the end of the Alphabet, taking two, which are last but one, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and

a middle letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we have the name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying, Thy silk, for Babel confusion; but the signification is not so much respected, as the inversion of the letters, the latter being now put for the former, to intimate, as Calvin no∣teth, * 1.20 that the time should not hastily come, wherein that King should drink, but all others having drunk before, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is after all the rest of the letters, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Or we may look at the signification of the word, thy silk, because when other Kings were in misery, and were habited accordingly, the King of Babylon sate glori∣riously apparrelled in silk, and gold, and silver: whereas it is commonly concei∣ved, that the Prophet thus obscures his name, lest he should offend that King Calvin sheweth well that this cannot be the reason, because Chapter 50. and 51. he spares him not, but speaks terribly against Babylon, yea and more than against any other Kingdome: wherefore the reason before going may suffice, he chan∣geth the name, that in the very name there might be a Propheticall Pre∣diction.

He shall roare from his habitation, he shall give a shout, as they that tread the * 1.21 Wine press. Having threatned all Nations with his judgments after Jerusalem, he yields a reason to perswade them, that it should certainly be so, verse 29. and to terrifie them the more, he ascribeth roaring to the Lord, and shouting, as in treading Grapes they make a great noise, and one by his voice stirs up another to work lustily in treading, and making the bloud of the Grapes to run out; so he would stir up himself to the effusion of their bloud in greatest abundance.

Howl ye Shepherds. Here by the consent of all Expositors, Jeremiah retur∣neth in conclusion of this terrible Prophecy against Jerusalem, and all other Na∣tions * 1.22 before mentioned, to the King, Princes, Priests and Prophets of Judea, according to the word Pastors before used Chap. 23. 1. seeing so great calamities to come, saying, Howl and cry. And he giveth four Reasons. 1. Because they should be broken, as a precious Vessell, or a pleasant Vessell: For such the Jews had been through Gods peculiar favour unto them more than other Nations, and men grieve more for the breaking of a China, than a plain earthen Pot. 2. Be∣cause * 1.23 they should have no place to slee to, they or the principall of the Flock, that is, the rich, who formerly had divers strong holds. 3. Because their Pasture should be spoyled, and their habitations cut down; wherein he continueth his * 1.24 Metaphor of Shepherds and Sheep, by their Pasture, meaning their fruitfull Countrey, full of Corn, and Wine, and Oyl, now made desolate and destitute as a Wilderness, and their houses cut down; because being burnt down, they were as trees in a Forrest in times past a shelter, cut down. 4. He hath forsaken his * 1.25 covert as a Lion. That is, the Lord hath left his Temple and City, as being formerly to him like a Lions Den, into which no Beasts durst enter, whilst he was there; but being gone, any dare come and enter, and take what they finde, and devour it without fear. As in the next words is shewed, that the King of Ba∣bylon did, For their Land is desolate; because of the fierceness of the oppressor; But here because the word Oppressor is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Expositors differ, some apply∣ing it to the Lord, being as the word signifieth, a Dove, for mildness and inno∣cency, when by their wickedness he was forced to deal with them: Some to Nebuchadnezzar, deriving the word from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to oppress; others also that apply it to him, follow the first interpretation of a Dove; because the Caldees had in their Standard the picture of a Dove, in regard of this, that Semir amis the Queen * 1.26 of the Assyrians, whose Monarchy was translated to the Babylonians, had been in her infancy exposed and nourished by Doves; for which they alwayes after, that ruled that Monarchy, carried in their Standard a Dove; by which name, Nebuchadnezzar the present Monarch was here set forth; as if one should by the Eagle set forth the Roman Emperor; for the Eagle, his Armes, and pictured in his Standard, and so speaking of him say The Eagle.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  2. 3. 4 5. 6. 7.
• * 1.3

  Vers. 9.
• * 1.4

  Calvin.
• * 1.5

  Vers. 12.
• * 1.6

  Vers. 13.
• * 1.7

  Vers. 14. Calvin.
• * 1.8

  Vers. 15.
• * 1.9

  Vers. 19.
• * 1.10

  Vers. 20.
• * 1.11

  Hieron.
• * 1.12

  Gen. 22. 20.
• * 1.13

  Vers. 21.
• * 1.14

  Vers. 22.
• * 1.15

  Vers. 24.
• * 1.16

  Vers. 25.
• * 1.17

  Vers. 26.
• * 1.18

  Lyra.
• * 1.19

  Hieron. Theod. Raban.
• * 1.20

  Calvin.
• * 1.21

  Vers. 30.
• * 1.22

  Vers. 34.
• * 1.23

  Vers. 35.
• * 1.24

  Vers. 36.
• * 1.25

  Vers. 38.
• * 1.26

  Guidus. Dioder. Sicul.