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.

BEhold a man with a measuring line in his hand; It was said before ch. 1. 16. A * 1.1 measuring line shall be stretched forth upon Jerusalem, now therefore one is seen with a line in his hand going to measure the length and breadth of that City, it being hereby intimated that it should be built again, as it was indeed in the time of Artaxerxes by Nehemiah, and it was expresly promised, chap. 1. 17.

Tell this young man, Jerusalem shall be inhabited as a Town without wals, for the multitude of men and cattle: This is not a prosecution of the same, but a new reve∣lation * 1.2 touching the spiritual Jerusalem which is the Church under the Gospel. And therefore it is to be noted, that he saith, v. 3. The Angel that talked with me * 1.3 went forth and another Angel went out to meet him, and he said, Tell, &c. The man with the measuring line had told him before of the building of Jerusalem pro∣perly understood, but now another cometh forth from God and bids the An∣gel assigned before to talke with him, to tell him that the Church of Christ spiritually called Jerusalem should be so populous that no wals should be able to contein the number that should be thereof, as other Prophets also, especially Isaiah often foretold.

And about this, he saith, The Lord will be a wall of fire round about, and a glory within, so that the Church under the Gospel was more safe from the danger * 1.4 of enemies, then Jerusalem of old so well fenced with wals and gates, for that was destroyed by the Romans, but against this the gates of hell neither could nor ever shall prevail, as it is impossible for any to prevail against God, who is as a consuming fire ready to burn and devour all enemies that come near him or the place which he takes into his protection, and much lesse to extinguish the light and glory thereof, which he is to his Church, although the Kings who were the glory of the materiall Jerusalem, might be, and were divers times taken away. Some make no distinction betwixt this and that which was shewed, v. 1, 2, 3. but expound all of the spirituall Jerusalem taking the man with the measuring line to be Christ in this vision shewing himself in the humane nature which he afterwards took, who is the builder of this Jerusa∣lem his Church. But if it were so, where were the present comfort in respect * 1.5 of any materiall building, or by what vision shewed? And if none, Zechary came short of his office, of whom it is said together with Haggai, of whom it is said Ezra 5. they prophesied to the Jews and then they rose up to build: And if

this and that v. 4, 5. be all one, why are Angels imployed after this to tell Ze∣chary here called a child, for so he was, although a man of good years, in comparison of the Angel that spake so. For these things seem to me certain arguments of a new matter further revealed of the spirituall Jerusalem distinct from that which was before spoken of, which was the type of it. Lastly that had wals after this by Nehemiah built about it, this had none, but the Lord as a wall of fire round about it to defend it, as Ps. 125. and it appeared by expe∣rience in the time of the Primitive Church, which had all powers humane against her, and none but the Lord for her defence, whilest she consisted only of the common sort of people, and there were not many noble of her.

Ho, ho, flee from the North, saith the Lord, for I have spread you abroad as the 4 * 1.6 winds: This is by Lyra expounded of errours after which the Nations were before the preaching of the Gospel diversly led by the Devill, for which they are said to have been dispersed abroad as the 4 winds.

And to the same he applyeth the words following, Deliver thy self O Zion * 1.7 that dwellest with the daughter of Babylon, that is, thou Church of Christ that art at Rome, called spirituall Babylon for the enmity of the Romans and their Em∣perours against Christians whilest they were Heathens, for by the name of Babylon, saith he, Rome is called 1 Pet. 5. 13. For of Babylon properly taken it cannot be understood, because that was long before this destroyed. Deliver thy self, that is, by being still intangled with none of her superstitions, or un∣equall yoaking with insidels, and the North is it called, because that of old the people of Israel were both corrupted and suffered from the North, whence their greatest judgments came by the Assyrians and Babylonians, whose evill manners they followed.

After the glory he hath sent me to the Nations that spoiled you, he that toucheth you * 1.8 toucheth the apple of his eye: that is, after the Romans coming to that height of glory to be rulers over all countries under one head Augustus Caesar, who raigned in peace, the Lord hath sent me, the Lord Jesus his son by mine Apo∣stles to preach to the Gentiles, and to convert them to the saith, after that it was rejected by the Jews, and after the faith imbraced ye shall be so dear un∣to me that I shall count them that touch you to doe you hurt, as men touch∣ing the apple of the Lords eye, which he will not suffer to goe unrevenged, and this he speaketh in threatning both the Jews persecuting his Church, and such of the Gentiles, as being stirred up by them joined herein: thus Lyra, saying, that because it is the Lord of Hoasts that speaketh of himself as sent, it must needs be understood of God the Son sent by the Father. And herein Calvin agreeth with him, but for the glory of which it is here said, after the * 1.9 glory, he dissenteth much, as also in expounding v. 6, 7. for he understands all of the Jews remaining still in Babylon and the adjacent parts, who are bidden to flee out of the North, that is, those parts being slack so to doe, happily pro∣jecting in themselves that Cyrus gave them leave to return only to try them, and when he saw what they would doe, intending to set upon them and cut them off, which made them fearfull, and because also they would avoid the trouble and tediousnesse of removing so far, although into their own coun∣try, they resolved still to settle there having no heart to returne. Therefore the Prophet in way of taxing them for this, and to stir them up to hasten their return to join with their brethren that were already returned, in building the Temple and City, and to look at Zion their proper habitation, and not to be taken with any pleasures of Babylon to settle their abode there. And here v. 8. to move them the more effectually so to doe, he addeth, Thus saith the Lord of Hoasts, &c. hereby assuring them of the Lords singular care over them, after the glory, that is, after that he had begun to glorifie his power and mercy and truth in working upon the heart of Cyrus to give them leave to return, so that now they should not need to fear any thing, but resolvedly apply themselves to the journey, and for the enemies they had best take heed how they did any thing against them, for the Lord would take that which

was done against them as done against himself. Some he saith, by the glory understand the glory gone from Israel, when the Jewes hardning themselves by unbelief, the glory of being Gods people removed to the Gentiles; and some the glory of the Nations that had subdued the Jews, and triumphed glori∣ously over them, which went away when they were subdued by the Medes and Persians.

Whereas he saith v. 6. I have scattered you as the 4 winds, he takes this also as spoken to intimate the greater hope of deliverance and safety now in their return, because the same Lord that had scattered them, promised it unto them, and moved them therefore unto it. If they had been thus scattered indeed by the will of man, and not of God, they might well have feared successe in returning, but forsomuch as their scattering was Gods act for their sins, he being now pa∣cified, they might well hope, that he would as surely gather them home now again, as he then scattered them. These divers Expositions considered it is very hard to determine the truth. But that it cannot be altogether understood of the Jews yet remaining in Babylon and refusing to return appeareth, because they were not dispersed as the 4 winds, but hereby the elect both of Jews and Gen∣tiles must needs be understood, as Esa 43. 5, 6. where the gathering together of the Jews from all the 4 parts of the world spiritually so called, is spoken of. It is to be held therefore, that this is a mixt prophesie both touching the Jews yet in Babylon, for it was not so destroyed, as Lyra saith it was, but that many Jewes were dwelling there still, as appeareth Ezra 7. and touching the faithfull in all Nations. The Jews still remaining there are stirred up, as Calvin hath it, and all Christian people, as Lyra, and then by these words, after the glory, is meant after the glory of being the redeemed people of the Lord offered to the Jew, but refused, I was sent to the Nations, or understanding Christ by the glory, as Hag. 2. 7. For the last words, he that toucheth you, toucheth the apple of his eye, they are by some, as Calvin saith, turned another way, he hurteth himself in that part of which he is most tender, but by other like places it is plain, that the meaning is as hath been said, viz. by Deut. 32. 10. * 1.10

I will shake my hand upon them and they shall be a spoil to their servants, or a prey, which is spoken by Christ to shew that the Romans who had domineered over and persecuted the faithfull, should be converted and thus become ser∣vants to Christ and his Church, bringing in their worldly goods for the maintenance of Gods worship and service, so Lyra and Calvin agreeth also, * 1.11 neither can it be otherwise understood: and ye shall know that the Lord hath sent me, here Christ continueth still speaking and shewing that when it should thus come to pass, the Jews should be convinced that he was the Shiloh or sent One of God, so long agoe spoken of by Jacob, Gen. 49.

Sing O daughter of Zion, for I will come and dwell in the midst of thee: that is, I * 1.12 Christ, which was fulfilled, when having taken flesh he came and dwelt some∣time amongst the Jews, according to that which is said Joh. 1. And he dwelt amongst us and we saw his glory.

In that day many Nations shall be joined to the Lord: a plain prophesie of the * 1.13 conversion of the Gentiles at the time of the Gospell of Jesus being preached in all places unto them, for then do men join themselves to the Lord, when they beleeve in his name.

And the Lord shall inherit Judah in the holy Land, that is, in heaven, saith Lyra, * 1.14 but rather in the Kingdoms of this world, being sanctified to the Lord to be his inheritance by the conversion of the inhabitants, according to which it is said Ps. 2. I will give thee the Heathen for thine inheritance.

Be silent all flesh before the Lord, for he is raised up out of his holy habitation: Here * 1.15 is added an insulting conclusion against all enemies of Gods Church, as if he had said, tell not me what your power is to oppresse my people, neither brag thereof; ye are truly but flesh, and therefore most frail and weak to withstand me, therefore speak nothing of this more, for now God that seemed formerly to sleep is raised up for the defence of his, and who dares then mutter against him?

Notes

• * 1.1

  V. 1.
• * 1.2

  V. 4.
• * 1.3

  V. 3.
• * 1.4

  V. 5.
• * 1.5

  Gualter.
• * 1.6

  V. 6. Lyra.
• * 1.7

  V. 7.
• * 1.8

  V. 8.
• * 1.9

  Calvin.
• * 1.10

  Psal. 17. 8. V. 9.
• * 1.11

  Lyra. Calvin.
• * 1.12

  V. 10.
• * 1.13

  V. 11.
• * 1.14

  V. 12.
• * 1.15

  V. 13.