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. II.

IN the 7. moneth the 21 day of the moneth. The Jewes having begun to build * 1.1 the Temple, as they were by Haggai stirred up, another temptation occur∣red to hinder them in this work, viz. the consideration of that, which the Temple had formerly been as it was built by Solomon, and that which it now was likely to be, then so large and magnificent, but now much inferiour to that. To incourage them therefore against this Haggai hath another word of prophesie put into his mouth, as followeth vers. 2, 3. &c. to the 9. that this house should be filled with glory, and be more glorious then the former. And great need there was, that they should be thus incouraged, because by the foundation laid they saw, that it came much short of the former Temple * 1.2 in outward glory, and not that in so few dayes as they had now again been in building, (wherein it cannot be conceived, that much could be done, it being but from the 24. day of the 6 month to the 21. of the 7, since they be∣gan) they could see such a difference. Now their discouragement might bee from their calling to minde, what other Prophets had prophesied touching the rebuilding of the Temple in a more glorious manner, then that of Solomon, as Esai. 54. Ezek. 41. &c. wherefore against this he saith, vers. 7. Yet once it is a * 1.3 little while, and I will shake the heavens and the earth, the Sea and the dry land. Vers. 8. And I will shake all Nations, and the desire of all Nations shall come, and I will fill this house with glory: whereby it is meant, that his son Jesus Christ should come in∣to this house, and in it teach, and so from thence the Gospell should goe out into all Nations, and this should be the glory of this house, and not any out∣ward glory standing in shining gold and silver, and pretious stones, but in graces which are far more pretious, then they, wherewith the house of God, that is, his Church, is indued, and every true faithfull soul, of which it is con∣stituted: for their faith is more pretious then gold, 1 Pet. 1. 7. Revel. 3. 18.

For the shaking of the heavens here prophesied of, it was when the Angels * 1.4 came down from heaven to bring tidings to the shepheards with joy, and sing∣ing of Christs most blessed birth, and the heavens bare a new star, and at his death the Sun was darkened. For the earth, it was shaken by an earthquake, and the opening of the graves, and coming forth of dead bodies at the same time: Lastly, for the Sea, it was shaken, when the Islands thereof were moved at the Apostles Preaching to turn to Christ, and to destroy idols in all places. And to this the Apostle doth apply the shaking here spokem of, saying, that * 1.5 the earth was once before shaken, when the Lord descended upon Sinai to give the Law with an earthquake, but now it should be shaken once more, and the heaven also, applyed by him to the abolishing of the carnall and earthly service formerly appointed in the Temple by the Lord, that came downe from heaven, but now by his Son coming down from thence, having an end put thereunto, and another service established, viz. inspirit and truth, to continue everlastingly. And the desire of all Nations shall come. Thus Christ the glory of the second Temple is called, not that the Nations desired him before he came by his Gospell amongst them, for of them it is said, I was found of them that sought * 1.6 not after me, but because when he was preached amongst them, they most earnest∣ly desired him, as in Samaria, Joh. 4. and when his star appeared, the Magi who were the first fruits of the Gentiles coming presently so long a journey unto him, and so diligently seeking to find out the place where he was born, thus Gualter. But Lyra, by the moving of all Nations, understands that moving of * 1.7 them by the decree of Augustus Caesar, that all the world should be taxed, before which the Sea and dry land being shaken, is by him understood of the worlds being brought into subjection to the Romans. Against the former exposition of Gualter, maketh the time of Christs coming here prophesied of, because it is said first these commotions shall be, then the desire of all Nations shall come, therefore the earthquake at his passion and resurrection, which were after, can∣not be meant, nor the eclipse of the Sun which was then, but only the shaking of the heavens before in the coming down of the angels to the shepheards, and in the direct motion of the new star. And Julius Obsequeus writeth, that in the time of Augustus Caesar about his seventh year three Suns appeared in the * 1.8 heavens, which came all together into one. For the shaking of the earth Josephus saith, that at the time when Augustus Caesar sought against Anthony at Actium, there was so great an earthquake, the like unto which had not formerly been, whereby many perished, and this was in the 7. year of Herod King of the Jews. For the shaking of the Sea and the dry land, it was by the wars made in all pla••es by the Romans in the time of their divisions under the Triumviri by Land and by Sea, the Islands set forth by the dry land, accor∣ding to Augustine, not being free. And well may they be understood by the dry land, because they were the dry lands in the midst of Seas surrounding them. For the time which he calleth a little while, it was not much above 500 years, which with the Lord is but a little while, sith 1000 years are with him but as a day. For his being called the desire of all Nations, the Jews seeing this so plain an evidence of Jesus being the Messiah, if it be understood of him, seek by all means to blindfold mens eyes by saying, that this is not spoken of the Messiah, that should come, but of the Gentiles coming, the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here used being a plurall, and therefore they read it thus, I will shake all Nations, and they shall come with the desire of the Nations, supplying the letter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and by the desire of the Nations, understanding their desirable and most pretious things, they give this for the sense, they shall come with their cost to beautifie and adorn this Temple, which was partly done by the Persian Kings and Princes, Ezra 7. and when Herod not thinking the Temple built by Zerubbabel magnificent enough made it more glorious, then that which was first built by Solomon, in height, length and breadth, making it equall to it every way, and besetting it with pretious stones, and paving it with gold, and adding another large Court for the Gentiles to come into, of which see more in my Preface to the Gospels, and of the Nations coming as drawn by the same of the Temple, thus magnificent∣ly

made to see it, and to worship here, they say it is thus spoken. But although it be read, they shall come, yet it is not said, with the desire, but the desire of all Nations; the meaning being, I will after the commotions before spoken of in heaven and earth, &c. move the hearts of the Gentiles, and they shall come to him, that they shall being come and beleeving desire unanimously above all worldly things, that is, the Messiah. And in making out the sense thus, I supply no∣thing but to, which is often in Hebrew understood. Or we may supply it thus, they shal come, and the desire of all Nations shal come. Some nothing moved at this that it is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if it must needs be therefore understood of the Nati∣ons coming, say, that a verb plurall may well be joined with a nown singular setting forth the Messiah, because although he be but one, yet two came in him, God and man, or many graces and favours coming to the faithfull with him. The reader may take it which way he pleaseth, but to me it seemeth best to un∣derstand these words, and shall come, as hath been said. The Nations shall come for devotions sake to this Temple, as obscure as it might seem to be, so as they never did before to that built by Solomon, and besides the glory, that thus this Temple should have, that desired and longed for one, the Messiah of whom Ja∣cob said, I have waited for thy salvation, and of Simeon it is said, that he waited for * 1.9 the consolation of Israel, shall come into it. For there were after this Temple built some of all Nations under heaven that came to it for devotions sake, and * 1.10 Christ at 40 days old was brought to the Temple, and afterwards came many times, and taught and wrought miracles there. Thus this house was fil∣led with glory, and with greater glory then the former, as followeth, v. 9. And that of this filling with glory it is meant, appeareth by the words added, and here I will give peace. For what was the peace in the time of this house in com∣parison of that in Solomons, unlesse in regard of that which came with Christ and by Christ the Prince of Peace, externally it being a time of the greatest and longest continuing peace in the time of Augustus Cesar, that ever was since Rome was built, which was many hundreths of years before, and internally of con∣science * 1.11 through peace with God. What little peace there was after this Tem∣ple built till now, the history of the Jews war declares, viz. very little, and if there had been al peace externally, there was not that which could give inter∣nall through justification from sin, the greatest trouble of all others. Some saith Lyra, hold, that it is said, the glory of this house shall be greater, because it stood longer a few years then that of Solomon, which is absurd, seeing the glory of an house stands not in the long continuance, but in the splendor of it, and the things belonging to it, in which regard that built by Solomon excelled this, be∣cause the golden Ark with Aarons rod that budded, and the golden pot of Manna, all most glorious things were wanting in this, but not in that as long as it stood. Moreover the Lord saith, v. 8. the silver is mine, and the gold is mine, in∣timating the little regard, that he had to these things when he spake of glory, and the little worth that was in them, to make an house glorious, as Psal. 50. it is said of beasts offered in great aboundance, that they are not of that value to procure acceptation to the offerer, but this is done onely by a spirituall offering of praise, for somuch as all other things are the Lords, as there is said, the whole world is mine and all that therein is; wherefore they are too grosse that expound the glory here spoken of, of glory externall standing in the pretious things of this world, and it is certainly Christ, God and man, Jesus our Saviours being in this Temple, that made it so glorious, as that the glory of the Lord filling that built by Solomon, and the fire coming down from heaven made it not so glorious, as Christs presence here did this. For that was but the glory of power and majesty not to be indured by mortal man, for it is said, that the cloud filled the house, so that the Priests could not stand there to minister, but this was the glory of grace, mercy and peace, giving unto men accesse to God, so that they may draw near unto him with boldness and confidence; then the glory of God only appeared, which was naturall to him, now the glory of God shone in a man, and man was divinely glorious, al∣though not seen by carnall eyes, yet by spirituall, saith John, We s••w glory of * 1.12

the only begotten Son of the Father full of grace and truth. This place thus opened, and the sense confirmed is most plain to prove, that the Messiah is not yet to come, but already come, even whilest this Temple stood, because otherwise this prophesie must ••all, it being impossible, that in the sense given, it should be fulfilled, yea and some Hebrew Expositours also understand it of Christ as Rab. Aaquiba, of whom it is said in Lib. Sanedrin, that he is authenticall. For he * 1.13 saith in commensing upon this place, that after Zerubbabel the Jewes had Princes of their own, and they being worn out, Johannes the son of Hircanus took the Crown upon him, and after him his son, &c. untill Herod an alienge∣na, in whose days the Messiah was born. And therefore some Christian Expo∣sitours are greatly to be blamed, who understand this of Christ indeed, but not of his first but second coming, for by this means they suppresse one of the most convincing prophesies that is to prove Jesus Christ the true Messiah, which how unadvisedly it is done appears by the advantage hereby given to the Jew to harden himself still in unbeleif to his destruction. Whereas v. 8. it is said the * 1.14 silver is mine and the gold is mine, Lyra understands it as meant, that they should take no care to provide themselves of these things, for he would furnish them with them sufficiently, but I rest in the former.

Here the Prophet cometh with a new Vision punctually setting forth the * 1.15 time again the 24 day of the 9 month of the same second year of Darius, when they were now in building the Temple, as they were exhorted to doe the 21 day of the 7 month, ch. 2. 1. And herein he taxeth them for thinking to be ac∣cepted for their sacrificing whilest they lived in their sins, which made them unclean. Ask the Priests if a man carrying holy flesh in his garment toucheth any thing that is unclean, shall it be clean? and they answered no, &c. of asking the Priest touching the Law, see Mal. 2. 7. wherefore the question is here made unto them, and the meaning is shewed, vers. 14. So is this people and the workes of their * 1.16 hands, and that which they offer, the Altar which was holy, and the Sacrifices did not sanctifie them living in sin and going on still in their evill wayes when they offered, but their uncleannesse made their very offerings unclean and abo∣minable to God, Esa. 1. 14, 13, 12. This is true touching sin in generall; but in particular the sin here taxed, was their grosse negligence about building the house of God, as appeareth by the words next following.

Consider from this day and upward, before a stone was laid upon a stone, &c. wherein * 1.17 he saith the same in effect which he spake, ch. 1. 9. it being made evident by the judgment of famin, whilest they ceased from this holy work, what a great sin they lived in, because judgments come not but for sin. Whence note, that all sin [Note.] is uncleannesse, and makes them that live therein unclean, yea if it be but a sin of omission. 2. That the unclean make things most holy unclean to them, yea their very sacrifices of praise and prayer. 3. The wrath of God is by unclean∣nesse * 1.18 so stirred up, that he therefore curseth the earth unto such, so that it can∣not fructifie but is made barren, and the course of nature is overturned by their punishment: On the contrary side, obedience in doing carefully what God commandeth, and specially about building his house, procureth his blessing, as followeth, v. 19. from this day I will blesse you. The foundation of the Temple was * 1.19 laid long before, Ezra 3. 11. and praises were then offered, but because upon some discouragement by their enemies they then ceased, God was offended and reproved them by his Prophet Haggai, and sent his foresaid judgment upon [Note.] their land: hereby teaching us, that it is not acceptable to God for us to begin * 1.20 wel, but we must go on & not cease through faint-heartedness from doing any good. And for things more immediately relating to God, as spiritual edifica∣tion, it is not enough to lay the foundation either by teaching or learning the Principles of the Christian Religion, but we must grow in knowledg and grace * 1.21 also, till we come to a perfect stature in Christ; for we are his Temple, Eph. 2. 20. of which he, his Prophets and Apostles are the foundation, & this foundation is laid, when we beleeve, and the building goeth forward when we dayly grow more holy and heavenly minded, for these words the seed in the barn, Vulg. Latine hath semen in germine, because in the fourth month, answering to our

December, corn was sown and came up in that countrey, and was in the stalk, and the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth a potheca, is well as horreum, and theca is an hose, the meaning is no man could yet tell, what increase the corn upon the ground should yeeld, but God only; but at the time of harvest it should appear, that Gods blessing was upon their corn and fruits for their obedience in building.

Also the word of the Lord came to Hoggai the 24. day of the month, Vulgar, for * 1.22 more expression, the second time, so that he had the former Vision, and this both in one day. And what is the word that now came unto him? Vers. 21. Speak to Zerubbabel, saying, I will shake the heavens and the earth, and I will over∣throw the Thrones of the Kingdomes, vers. 23. In that day I will take thee (O Zerub∣babel) and make thee a signet; Here by another shaking of heaven and earth hee sheweth, that he meant the overthrow of earthly Kingdoms, which should all be under one Throne, and the establishing of that which should come of him, that is, the Kingdome of Christ, and thus make him in it as a signet on his right hand never to be plucked off. For that this is meant by a signet may be gathered from Jer. 22. 24. Though Coniah were as the signet of my right hand, &c. But to explain all things here more particularly, His directing of this prophesie to Zerubbabel the Prince shewed that it was a singular prophesie worthy to be considered by the highest and nearly concerning him and his posterity. The Lord had said before he would shake the heavens and the earth, and now hee re∣peats the same again in another Vision after that, to shew, that Christ the de∣sire of all Nations being come, and thus the house then built made more glo∣rious then the former, there should after this be great commotions in the world again, in heaven the Sun darkened at the passion of Christ, and in the earth by an earthquake wherein graves were opened, and many dead bodies arose at his resurrection. And after these commotions and others fore-run∣ning the destruction of Jerusalem prophesied of by our Lord, Matth. 24. 7. where it is said, Kingdome shall rise against Kingdomes, and there shall be fa∣mins, pestilences and earthquakes. The Throne of Kingdomes shall be overthrown, which * 1.23 is diversly understood by divers, by some of the Persian Kingdome over∣throwne by Alexander and the Grecian, again by the Romans: and by some * 1.24 of the Roman, which after the division made thereof by Constantine the Great, into the East and West between his sons, lost the strength, which it formerly had, and decayed first in the West by the Goths and Vandals subduing it, and then in the East by the Turks winning of Constantinople, in the midst of which changes yet Zerubbabel, that is, Christ and his Kingdom, called here Ze∣rubbabel, as elsewhere, by the Prophets, David should be kept as a signet, which Kings use to seal withall, and therefore have a singular care about the keep∣ing thereof. And so this prophesie and that, Dan. 2. 44. are all one. And this I see no cause to reject, but the time maketh against the former. Wherefore I conclude, that the Roman Empire, to which many Kingdoms were subject, is here meant, and much more all other earthly Kingdomes subject thereunto, one fighting against another, and destroying one another, and some by it de∣stroyed, as that of the Jews, before which in speciall the heavens were shaken by battels seeming to be fought in the air over Jerusalem, and the earth where the Temple stood, was so shaken, that the great brazen gates thereof that could not be opened, but by the strength of 20 men, opened alone. And hereby the care of God over his Church appears to be such, that all Kingdoms shall be overthrown by the commotions made in the world, but Christs Church which is his Kingdome shall stand firmly, as Matth. 16. 16. not onely in the midst of these commotions, but also doe all wordly powers what they can against it.

Notes

• * 1.1

  V. 1.
• * 1.2

  Ezra 3.
• * 1.3

  V. 7.
• * 1.4

  Gualter.
• * 1.5

  Heb. 12. 26, 27.
• * 1.6

  Rom. 10.
• * 1.7

  Lyra.
• * 1.8

  Jul. Obsequeus, lib. de prodig. c. 128. Jos. pb. lib. 15. antiq. c. 7.
• * 1.9

  Gen. 49. 18.
• * 1.10

  Act. 2.
• * 1.11

  Rom. 5. 1.
• * 1.12

  Joh: 1. 14.
• * 1.13

  Rab. Aaquiba.
• * 1.14

  V. 8.
• * 1.15

  V. 10, 11, 11.
• * 1.16

  V. 14.
• * 1.17

  V. 15.
• * 1.18

  Tit. 1: 15. Psal. 107.
• * 1.19

  V. 19.
• * 1.20

  Gal. 6. 9.
• * 1.21

  2 Pet. 3. 20. Heb. 5. 12.
• * 1.22

  V. 20.
• * 1.23

  Lyra. Gualter.
• * 1.24

  Ribora.