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. XXI.

HAving prophesied ch. 20. 46, 47. against Jerus. by a Metaphorical speach of a forrest in the South, now he cometh v. 1, 2. plainly to declare what he meant thereby, viz. Jerusalem, adding also Israel.

And v. 3. to the fire before spoken of he addeth that the sword should slay both the righteous and the wicked. Now because this cannot justly be done the Sept. hath it the unrighteous and the wicked, the Cald. I will make the righteous flee and destroy the wicked. But the words are plaine for slaying both alike, which may seem strange because ch. 18. the contrary is averred, and ch. 9. the righteous mourning for sin are marked and saved. Sol. That of Ezek. 18. is spoaken of particular persons, he that is righteous shall live and not perish by Gods judgements, as particular wicked persons shall, or rather he shall not dye eternally. That of ch. 9. is spoken only of those that mourn for sin, not of all righteous persons, because there are some, that think themselves so [Note.] righteous, that they have no need to mourn for their sins; and some, if they mourn for their own, yet they are not affected with grief for other mens, whereby they make themselves guilty, and so in time of common destruction are cut off as well as the actors of wickedness. For by this means Israel was smitten by the men of Ai, when Achan only had sinned in the accursed thing. But for righteous men that acknowledge and are grieved for unrighteousness both in themselves and others, the word of God is sure, they shall neither fall by the sword, pestilence or famin, together with the wicked, but only by persecution to seal the truth with their blood the most righteous are often cut off, but it is to be translated from this to a better life, and if any such be seised upon by any judgement in common with others, it is either because

they want a particular faith, whereby a man gets under the feathers of the almighty, or that being judged here he may not perish with the world, be∣cause even the best have some corruption still remaining, which if God thus purgeth, he cannot but be justified in so doing: Or by the righteous and wick∣ed here we may understand Judah and Israel, the one set forth by the name of the holy places, v. 2. for both are spoken of, and v. 4. be threateneth, that the sword shall go through the land not only in the South, as Chap. 20. 47. but from the South to the North, from Judah to Israel, the one being a righteous kingdom in comparison of the other for the service of God there maintained and many holy priests living there, and godly princes, whereas in Israel there was no one king godly during the whole time, that that king∣dom stood, as we may see in their story.

It contemneth the rod of my son as every tree, Vulg. thou movest the seepter of my son, thou hast cut down every tree, Heb. how is the scepter of my son made glad cutting down every tree? And the meaning is, the sword here threatened cutting down all the trees of the forrest, as it shall, and bringing the and to desolation, how is it, that the scepter or kingdom of Judah, or the tribe of Judah (for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shebet signifieth either) is mercy or rejoyceth, as thinking o escape the destruction generally coming upon all men meant by trees, through the sword of the Caldees, and Judah is set forth by this name, my son, because peculiarly chosen and adopted by God, as it is said of Israel, Israel is my son, my first born. And taking it in this sense we have the stupidity of the Jewes here complained of, who beeing nothing moved at all Gods threatnings of this sharpe and bright sword that was ready to come, made merry, as in former times, eating and drinking and feasting without fear thereof: a like com∣plaint to which is made by Esay, The Lord called to fasting, and behold killing of sheep and oxen, &c. and their stupidity is aggravated the more by calling Judah his son, that is, well educated of God and instructed, as Esa. 1. 2. and by say∣ing rod, as N. Tr. hath it, and the word also signifieth, and then speaking of other nations as trees, which they saw by experience by this sword to be al∣ready cut down, and therefore it was madness in this petty kingdome that was but a rod or stick of a tree in comparison of a tree, yea many trees, all trees in the Caldees way, to think to stand still against his puissance with which God went along making it irresistible. And to this the Cald. paraphrast agreeth, saying, that the tribes of Judah and Benjamin are here taxed for rejoycing at the carrying Israel captive, who served idols, although they did the like, being without fear of the same judgement to come upon them.

It shall be upon all the princes of Israel, terror by treason of the sword shall be upon my people, Vulg. Thus in all the dukes of Israel, which fled, they were delivered to the sword together with my people, expounded by Lyra, this sword of the Caldees shall cut off the princes and people, who before escaped the sword of the Assy∣rians, that is, Sennacheribs, when he coming against Jerusalem had his army destroyed by an angel, and was made to flee away with shame, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth not fleeing, but feares or peregrinations, and therefore the words may be rendred, peregrinations were by the sword to my people, and then the meaning is, they being subdued shall be carryed away captive, and so made to dwel as strangers in a forrein countrey.

Because it is a trial, and what if the sword contemne the rod, it shall be no more, saith the Lord God, Vulg. Because it is approved, and when it hath overthrown the scepter, and it shall not be saith the Lord; Likewise by Lyra expounded, the sword of the Caldees is allowed by God to be sharpe enough to do the execution before threatened, and having done this, whereby the kingdom of Judah shall be overthrown, that kingdom shall have a king no more, for by the scepter a kingdom or king is aptly understood, Hebr. because trying, and what if even despising the scepter, these words being a reason of the captivity before threat∣ened, caused by the Caldees sword, as if it had been said, it shall be so, for it is a sword of probation to try Judah, both king, princes and people, as often

afflictions and judgements are spoken of as a refiners fire to purge out dross, and therefore it ought not to seem strange, if the scepter or kingdom of Ju∣dah be hereby overthrown so, as that there shall be no more king thereof. The word rendred despising, signifying also reprobating or rejecting, that is, the wicked King Zedekiah then reigning, as dross.

Let the sword be doubled the third time against the slaine. By these words it is in∣timated, that the smiting here prophesied of was the third time of their smi∣ting by the Caldees. 1. In the dayes of Jehoiakim, 2. of Jehoiakin, 3. of Zede∣kiah, and now it was doubled being made more strong then ever before to the utter destruction of the kingdom of Judah, whereas before it was only weakened and made lower and baser. And he addeth, it is the sword of the great men, that are slaine, it entereth into their privy chambers, to shew, that none were so great, but that they should hereby be cut off, so hidden in private cham∣bers or other lurking places, but they should hereby be found out and perish likewise.

Go thee one way or other, on the right hand or the left, that is saith Junius, thou sword, unto which an apostrophe by the Lord is here made, it being meant that which way soever it went, it should do execution, for the better expression whereof the Vulg. hath it, Be sharpened, go to the right hand or left. But Lyra applyeth it to Nebuchadnezzar, who is spoken by the name of the sword of the Lord, as sometime the king of Ashur is called his rod or staffe, I will also smite mine hands together, and cause my fury to rest, that is, when this is doing, I will as it were set on Nebuchadnezzar and his men, as men by clapping their hands set on dogs to pull down and tear the Bear, with whom they fight, whereby is meant the invincible courage, that he would give unto them to do this work till that al the Lords fury being powred out it should rest for want of any more such work to do. Some expound it of the Lords expressing his grief by saying, that he would clap his hands, but Jerom better as hath been already said, he exults as an exhorter of the raging sword, the Cald. I will bring revenge upon revenge, the prophet was bidden, v. 14. to clap his hands, and v. 12. to smite upon his thigh, to shew how the Jews should be smitten with grief and astonishment: but now on the contrary side the Lord saith, that he will clap with his hands in way of exulting for the success of his justice, as to set on Nebuchadnezzar, for so the phrase is often used for rejoycing, as Psal. 47. 1. Lament. 2. 15. 2 King. 11. 12. and in some other places.

The King of Babylon stood at the head of the way, at the parting of two wayes to use divination, he made his arrows bright, he consulted with images, he looked into the liver, Vulg. he mingled arrowes, whereupon Jerom saith, he took two arrows writing upon the one Jerusalem, and upon the other Rabbath, then putting them into a quiver together he took one out being blindfolded, upon which seeing Je∣rusalem written he divined, that he should go with success against Jerusalem. And this the prophet speaks, not as if he had already done so, but that he would shortly do so, and then his hand being guided by the Lord, although to him unknown, it should fall out thus, and then he should come indeed and prevaile. But hereby he meant not to set up the credit of such divinations used by heathens, but only that the divination thus to be made concurring with his prophesie, it should more fully appear that so it should be, and they being superstitious in the same kind, as well as the heathen, it was not amiss hereby to terrifie them the more. And it was no new or strange thing, that God should thus declare things to come to the destruction of the wicked by wicked means, seeing he revealed so great mysteries by Balaam, and by a coun∣terfeit Samuel raised up by the witch of Endor to the terrour of Saul, foretelling his terrible ruine. For the Jewes using such like divinations, see Jerom also upon Hos. 4. and Cyril and Theophylact, where I have spoken more of this and the kind of divination called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, consulting with a staffe, Vatab. following the reading in our N. Tr. he made his arrows bright, saith that the heads of them being made very bright, the wizzards saw as in a glass the events

to come of setting forth to war. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 how ever it signifieth he polished or made bright, yet it also signifieth, he made light, whereupon the Cald. and Polychron. say, that his standing at the head of two wayes to cast up two arrows taken together in one hand is meant, observing on which hand they fell, whether in the way to Jerusalem or Rabbath, that he might direct his journey accordingly, and because the word signifieth to make light, this most probably was meant, he made them light, that they might flee the higher.

At his right hand was the divination for Jerus. to open his mouth in the slaughter, Lots being cast and all means of divination used, as was before said, it was found that Jerusalem was the place, against which he must go and prevaile, then he opened his mouth crying out to his army to bring the battering rams, that is, engines of war like rams, whereby to beat against the wals to break them down that they might enter, and to cast up mounts and to make for tresses about it, from which they might fight and shoote at them within. Thus the siege and making breaches in the walls were described, as if all this were now in acting; v. 23. And it shall be to them as a false divination in their sight for them that have sworne oathes. Here the sottishnes of the Jewes in the midst of all these threatenings is set forth to be such, that the slighted them, although they were guilty of the foule sin of perjury in breaking the oath made to the King of Babylon, with which they were also before charged, but now it is said oaths, implying, as Junius hath it, their oaths to God also in entering into covenant with him, the Vulg. imitating the rest of the Sabbath, for these words, that have sworne oathes, that is, saith Jerom, Nebuchadnezzar by all his preparations working no more against Jerusalem then one resting on the Sabbath day, Heb. it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which words signifie either seven sevens, whereupon some think, that Nebuchadnezzars casting of lots or seeking divinations to come against them was iterated 49. times over, and so was ridiculous, others because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth a week and the week went by the Sabbath, Sabbaths of Sabbaths, as hath been said. Lastly some because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth an oath, render it, swearing oathes, as if it were meant the Caldees have sworn to them, as they had done to the Caldees, whereby they were in covenant together and so were secure in respect of any invasion. And this seemeth to be confirmed by the next words to be the meaning, but he will call to remembrance the iniquity, that they may be taken, that is, the perfidy on their part. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is never put for swearing, only the feminine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 it by some in some places rendred oathes, and if we take it for seven times seven, it may have a good sense thus, it shall be a false divination in their opinion, to them, as the time at the end of seven times seven weeks, when the yeer of Jubilee was, if by weeks we understand weeks or yeers, or weeks of dayes, because at the end of so many weeks came the feast of Pente∣cost, being a time of rejoycing for the fruits of the earth plentifully brought forth and reaped. The meaning being, that notwithstanding all divinations concurring with prophesies against them, they feared nothing, being perswad∣ed, that the preparations of the King of Babylon spoken of should come to nothing, and they should still dwell in their own land keeping Pentecosts and Jubilees still, as also they were brought in speaking, Esa. 22. To morrow shall be as this day and much more abundant. And to these words thus understood do the next well agree, but he will call to remembrance the iniquity, and v. 24. which saith the same, as if he had said, they think thus, and so rest secure, but God remembers that which they forget, or will not acknowledge to be sin, their idolatry, oppressions and other wickednesses, and so they shall be taken.

And thou prophane wicked prince of Israel, whose day is come, when iniquity shall have end, remove the diadem, take off the crown, this shall not be the man; exalt him that is low, and abase him that is high. The Vulg. Lat. for diadem here hath Cida••is, the miter, expounded by Lyra of the cessation both of the priesthood and king∣dom, for when Zedekiah the king was taken and carryed away and the king∣dome

by this means ceased in him, Josidek the high priest that ware the gol∣den mitre was carryed away also. And Zedekiah is called the prophane Prince for his impiety towards God, and wicked for his injustice towards men. Junius and others understand by both diadem and crown the ensignes of the Kingdom, for the head of the King used to be bound about with a diadem, that is, a fine linen cloth, and then the crown was set on. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to bind about, from which diadema cometh, and the heads of emperours of old were painted with a white broad fillet bound and tyed about. And the speach is directed only to the King, and therefore against him only is this spoken to shew his deposing and so the cessation of the Kingdom in him. And pro∣phaneness is laid to his charge, because he brake his oath to Nebuchadnezzar, and it is here shewed, that there should be no more King after him till Christ should come. For although after the captivity there was a prince, and the principality coming to the priest, Alexander made himself King and some o∣thers after him, yet those Kings were not worthy the speaking of, the state being then in such a confusion, and in the time of the Princes, they ruling but as inferiour persons at the will of other Kings. The low one to be exalted was Christ, who was poor and humble, the high one to be brought down wicked Zedekiah, to whom no respective termes are given, because the speach cometh, as it were from God, with whom is no respect of persons.

For the next words, v. 27. Overturn, overturn, the Vulg. hath it iniquity, ini∣quity, iniquity, I will make it and this is not done, till he cometh whose the judgement is, and I will deliver it to him, expounded by Lyra of the iniquity of Zedekiah, which was threefold, 1. towards God by idolatry, 2. towards the people by op∣pressions, 3. towards Nebuchad. by breaking his oath made unto him. For him who is said to come whose the judgment is, he understandeth by him Nebuchadnezzar, who judged Zedekiah, killing his children before his face, then putting out his eyes and carrying him unto Babylon, and so the crown was delivered by God, as it were unto him. And by the low one said to be exal∣ted, v. 26. he will have David meant, who was humble, and low in condition, when he was taken from being a shepheard to be a glorious King; and by the high, Zedekiah: although the Rabbins, he saith, by the low understand Ge∣daliah, who was not of the blood royal, yet by Nebuchad. advanced to be go∣vernor of the people left in the land. Jerom by those words, this exalts him that is low, and abaseth him that is high, for so he renders the words, v. 26. Haec ex∣altat humilem, understands it of the crown, which whilst it was upon the head of Zedekiah, did this, lifting up by his royal power to high places the unworthy that were his flatterers, but putting down to make way for them, such as were high. And coming to speak of him, to whom judgement is given, this he saith was to Christ to whom all judgement is committed by the Father, be∣fore whose coming again none hath the crown, but to him it was delivered, as properly pertaining to him; Before that if any took the crown upon him, it was iniquity iniquity, that is, manifold iniquity, as in Hircanus the priest, that would be King, when it belonged not unto him, but he was mistaken in the name, for Alexander was the first that took this honor upon him. Heb. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also signifying to do wickedly, or perversly, to pervert, but still in the same sense, and therefore the Vulg. here is best, and I see no reason why we may not follow the exposition of Jerom: Junius for perverte, hath perversam reddam illam, and in expounding it, evertam, which way I confess the sense common∣ly received would be good if the word would bear it, the crown shall no more be set upon the head of any man till Christ cometh; And he saith, the same word is often repeated to shew, that the crown of Judea was often overthrown by Nebuchadnezzar, in Jehoiakim, Jehoiakin and Zedekiah, even thrice according to the times here spoken of. Some that for overturn have, make crooked or to stand awry, apply the three times, one to Nebuchadnezzar 2. to the Kings of Syria and Egypt, 3. to the Romans, but this is far fetcht and the time of the Romans overthrowing Jerusalem which was after Christs coming agreeth not, and therefore I rest in that before going, when the crown should be taken from Zedekiah they should do perversly, that should

presume to put it on till Christ should come, both Alexander, Aristobulus, and Hircanus, being three high priests one after another that did so, but with very ill success, as may be seen in my continuation of the history at the end of Hesier. Yet it is not meant, that the government of Judah should quite [Note.] cease before Herod, in whose dayes Christ was to come, which time it was before prophesied, that it should continue, Gen. 49. 10. And so it did con∣tinue first in princes of Judah, untill the time of Antiochus Epiphanes, who cut them off, then in high priests of Levi indeed by the fathers side, and of Judah by the mothers, till the said Herod coming put an end to their principa∣lity also. Therefore it is to be noted, that he saith evert, evert, evert I will make it, but pervert, that is, turn it another way making it stand awry and not aright, as formerly it did, by setting up princes for Kings, and so making the Kingdome low and base in comparison of that, which it hath been.

Having hitherto spoken against Jadah, as whereupon the lot fell first, now he cometh to the Ammonites, of whose City Rabbath before v. 20. the one on the right hand, the other on the left, having therefore done with Judah on the right, now he cometh to Ammon on the left, whose inhabitants are also threatened with destruction, and that by a bright and sharpe sword, as Judah. And here also it is added, Whilest they see vanity and divine a lye to thee, to bring thee upon the neckes of them that are slaine, of the wicked, whose day is come when their iniquity is at an end, the same words being used that were at the end of v. 25. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying either iniquity or sorrow suffered for it, and if we render it word for word in either place, it is in the time of the end of iniquity, whereby is meant, that they should have their turn to suffer by the sword of Nebuchadnezzar next after the Jews. Here by those that saw vanity and lyes for them, he meaneth their idolatrous priests amongst the Ammonites, who when they heard, that Nebuchad. came by divinations a∣gainst them said, that they had answer from their gods, that he should not come, but herein they were seers of vanity, &c. for he should certainly come and destroy them also. But trusting to these idolatrous priests, when they were confident, that they should be safe, he saith they should fall upon the necks of the slaine, that is, soon after those wicked ones of Judah. And herein they are threatened more then Judah; because he saith not only, that they shall be slaine in their own countrey by brutish men and skilful to de∣stroy, v. 29, 30, 31. but also that they should be no more remembred v. 32. whereas touching Judah he speaketh but of a perverting till one cometh, that shal have the crown again. The Ammonites being herein made a figure of such as are destroyed for ever in hell, who are as these fewel for the fire, and [Note.] no more thought upon to have mercy extended to them for ever.

Notes

• V. 1. 2.
• V. 3
• Luc. 18.
• Josh. 7.
• Ps. 91. Psal. 37.
• 1 Cor. 11. 33.
• V. 10.
• Esa. 22. 12.
• Cald. paraph.
• V. 12.
• Lyra.
• V. 13.
• V. 15.
• Hieron.
• Junius.
• V. 16.
• Lyra.
• Esai. 10. V. 17.
• Rab. David. Lyra. Vatabl. Hieron. exultat quasi horta∣tor gladit saevi∣entis.
• V. 21.
• Hieron.
• Cyril. Theoph.
• Caldipar. Polychron.
• V. 22.
• V. 23.
• Junius.
• Hieron.
• V. 25. 26.
• Lyra.
• Junius.
• V. 27.
• Lyra.
• Hieron.
• Junius.
• V. 28.
• V. 29.
• V. 32.