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. XXXIV.

IN this Chapter is the threatning of Zedekiah, that he should come into the hands of the King of Babylon, spoken of before Chapter 32. as the cause * 1.1 why he put Jeremiah in prison. But here it is further added, that he should not dye by the sword, but in peace, and be honourably buried in Babylon. Of the * 1.2 accomplishment of the Prophecie of his dying in Babylon; see Chapter 52. 11. But whereas it is said, that he should dye in peace, nothing else is meant, but that he should dye his naturall death; which D. Kimbi saith, was soon after Nebu∣chadnezzar; but Josephus, in his time, and that he was by him honourably bu∣ried, being kept in prison till the day of his death. Some following a tradition * 1.3 of the Hebrews say, that Nebuchadnezzar upon a Festivall day, caused him to be brought out of prison, and amongst his Princes caused a laxative drink to be to be given unto him, which he having drunk, purged so, that he was made a de∣rision to them all; and therefore returning to prison again, such shame and grief surprized him, that he dyed soon after; and then Nebuchadnezzar being moved with compassion, to make him some recompence, caused him to be honorably bu∣ried,

by burning sweet Odours, as is here said: and Lyra expounds that of Hab∣bakkuk 2. 14. Woe to him that giveth his neighbour drink. Of this although very * 1.4 partially, seeing it is meant of all that favour drunkenness so, as to give to one cup after cup in excess. Calvin moveth a question here, because it is propoun∣ded by way of some consolation, Thou shalt not dye by the sword, Whether a vio∣lent death be alwayes worse than a naturall; for it should seem not, because it is oft-times with less pain, and less sinfull, and to some salutiferous, as to Martyrs, and Malefactors, as an wholsome medicine, by repentance healing them of their sins: but contrariwise, some that dye a naturall death, rave and curse through impatience, and speak idlely, and sometimes blasphemously, thus increasing their sins. This made Caesar the night before he was slain in the Senat, in private dispu∣tation to maintain, that it was best to dye a voilent death suddenly: And he an∣swers well, that generally to dye a naturall death is to be preferred, because it is less formidable, is a signe of the favour of God, and giveth time to set things in Order; for which it is spoken of as the death of the righteous, Psalme 37, 37. and dying by the sword is often threatned, as a thing most dreadfull in this Pro∣phecy. Yet it is to be accounted of, as the quality of the person dying is, If he be faithfull, he is not the less blessed by dying a violent death, and if he be wick∣ed, he is not the more happy for dying thus in Peace. And the same is to be held touching burials; to have an honourable buriall is of it self desirable, as be∣ing a thing, wherein a man is shewed to differ from a beast; whereas in his dy∣ing there is no difference, because as a beast dyeth so dyeth a man; but when the beast is cast forth as dung, and the man is buried; this sheweth one that shall rise again to glory, the honour done to him at his buriall being a signe thereof. But if the faithfull lye unburied, this dishonour shall be turned into a greater honour; and the honourable buriall of the wicked shall nothing benefit them; as it did not Dives, of whom we read, that he was buried, but Lazarus not. Object. What comfort then was it to Zedekiah being a wicked King to hear of a buriall, and dying his naturall death? Sol. God might yet turn his heart before his death, and then it was a signe of Gods favour restored unto him; and the very hearing of this might in time work upon him to make him repent, that he might enjoy it. For the burning of sweet Odours to him, according to the manner of his An∣cestors, The Vulg. rendring it, They shall burn there] is neither right according to the Hebrew Text, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. to thee; nor according to the course of their dealing amongst the Jews with their dead Kings. For although the Romans and other Nations used to burn the bodies of the dead, and to put their ashes in an Urn, and so lay them up; yet the Jewes did not, but onely burn sweet Odours about them, hereby to dry up the humours, that might cause stink, and then to lay them into their Sepulchers, as we may see 2 Chron. 16. 13. touching Asa: but Chap. 21. 19. the like is said not to have been done to Joram a wicked King. Yet the men of Iabesh Gilead burnt Saul and his sons being dead, and buried their bones: But of these things see before in my Commentary in their pro∣per * 1.5 places.

From hence to the end of the Chapter, there is an intimation, how that when * 1.6 Nebuchadnezzar with his huge Host besieged Jerusalem, Zedekiah proclaimed liberty to servants, according to the Law Exod. 21. 3. and that the Princes hearing of it, and all others also, whom it concerned, gave their servants liberty to depart, coming into the Lords house, and solemnly binding themselves by co∣venant, as to do it now, so to continue doing from time to time hereafter. For it seemeth, that howsoever they were hardened in other sins, yet they had some sense of this as the cause why the Caldees came to bring them under, because they kept their brethren the Hebrews under, when they had served six years, con∣trary to Gods Law. And therefore they reformed this abuse; and it seemeth, that it succeeded accordingly: the Caldees were hereupon caused to depart by the coming of Pharoah King of Egypt against them: For of this it is written Chap. 37. 5. But they were no sooner out of that fear, but against the Law and their Covenaut made before the Lord, they compelled their disinifled servants to

return and serve them again, being herein most injurious unto them, and branded with the black brand of perjury towards the Lord. For this so soul a sin, Iere∣miah here threatneth, That the Caldees shall come again and burn the City, and take the King and his Princes. And he aggravates their sin by this, that they brake their Covenant made in passing between the parts of the Calf divided, * 1.7 wherein it is alluded to that which was done Gen. 15. by Abraham taking at Gods command an Heifer of three years, a Goat and a Ram, and dividing them * 1.8 into parts, laying one against the other; after which done a smoak, and then a bright Lamp passed between them. From hence it is likely that his posterity in making Covenants did the like, passing between the parts, and praying if they kept not the Covenant now made, that they might be thus cut in pieces, and mi∣serably perish. All which not withstanding they brake this Covenant, and there∣fore are threatned. The Romans used a like Ceremony in the time of their Hea∣thenism, cutting a Sow in pieces, and imprecating themselves, if they pro∣ved perjured. Touching Servants, and whether we may now a dayes have any such, as are called slaves, after the old manner, and the manner of the Turks and other Nations, enough hath been spoken upon Exod. 21. and 1 Cor. 7. it is plain, that the Gospel enjoyneth not setting such at liberty, but rather comman∣deth each one to continue in that calling, wherein God hath called him, whether it be bond or free.

Notes

• * 1.1

  Vers. 2, 3.
• * 1.2

  Vers. 4, 5.
• * 1.3

  Josephus l. 10. Antiq, c. 11
• * 1.4

  Lyra. T. Aquinas. Dionys. Calvin.
• * 1.5

  1 Sam. 31. 12.
• * 1.6

  Vers. 8, 9.
• * 1.7

  Vers. 18.
• * 1.8

  Gen. 15. 17.