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. VIII.

I Have been jealous for Zion with great jealousie. The prophet having upon oc∣casion * 1.1 of those Jewes question about the fast which came from Babylon, taxed them at Ierusalem for their unjust dealing, and not being made any whit the better for all their fasting 70. years together, seeking by all means their refor∣mation, now he cometh to them that were sent from Babylon to inquire about the fast, whether it should still continue or no. And that he might win them the more and make them willing to return to Ierusalem, the countrey being left in which they still continued to their great shame, he prophesyeth of a most prosperous estate, wherein Ierusalem should now be, their enemies who had spoiled them being severely animadverted against, and brought down so, as that they should not be able to stand up to hurt them any more. For these words, Lyra expounds the jealousie here spoken of, as if Gods wrath or jea∣lousie against Zion were meant, whereby he had been moved to bring such * 1.2

judgements upon him, as he had done. But Calvin and Gualter, of his wrath * 1.3 against her enemies, into whose hands she had been long delivered for her sins, and had been vilely entreated: but now the Lord professeth all his fury against her enemies, as laying to heart the indignities by them offered to her, his Spouse. For the preposition here used is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifying, not against, but for, and a jealous husbands wrath is not only against her, when she proveth false unto him, but also being reconciled against such as abuse her. And this seems to be best, because in explaining himself what he meant hereby, vers. 3. he saith, I am returned to Zion and will dwell in the midst of Jerusalem, which could not be done without judging their enemies, that formerly kept them under. Tou∣ching the application of this Prophesie, it is by them, that are of soundest judgement made first unto the Jewes, towards whom it was fulfilled in part, when after their setting on again to build the Temple they had plenty, being before in great want and scarcity, as was shewed, Hag. 1. Touching which plenty see vers. 12. here following, and when after contention with their neighbours, of which see Ezra 4. they had peace, as is said, vers. 10, 11. But most perfectly were all gracious promises here made fulfilled to the faithfull under the Gospel consisting both of Jews and Gentiles, Ierusalem shall be called a city of truth, and the mountain the holy mountain of the Lord, the Church or congre∣gation of the faithfull being hereby understood, as in many other places.

I will save my people from the east country and from the west. This is manifestly spoken of the faithfull gathered together from all parts into the Churrch of * 1.4 Christ, because the Jewes are every where said to have been carryed not into the east or west, but into the north. And therefore this our Prophet spea∣king of the same, chap. 2. nameth not only east and west; but also north and south, and our Lord Jesus in speaking of the nations, that should come in * 1.5 said, they shall come out of the east and the west, and sit down with Abraham, Isaac, and Jacob, &c. the children of the Kingdome, that is, the Jewes, who be∣leeved not, being shut out of doors.

Before these daies there was no hire for man or beast. That is, men and beasts la∣bouring * 1.6 in tilling the ground, it payed them not with her increase. And there was no peace to him that went in or out. That is, neighbouring nations were at such enmity with the Jewes, that a man could no sooner go out of the city, but some were ready to seaze upon him to rob or kill him, and every one was against his neighbour, without the city it was as hath been said, and within it * 1.7 was as ill, because there were false brethren seeking advantages against their brethren the Jewes. Thus almost Jerom and Cyrill. And this is premised as done before the building of the Temple, that the mercy to be shewed after, might be the more magnified, viz. the mercy of peace and of the plentifull en∣crease of the fruits of the earth, as followeth, 11, 12, 13, 14, 15. Then vers. * 1.8 16, 17. he prescribes them rules to walk by, that they might be as thus happy and blessed, hereby intimating, that the promises of God are but conditionall, of what good soever he speaketh, that he wil do for his people, the perfect ful∣filling thereof cannot be expected, if they walk unworthily, as is expresly also [Note.] taught, Jer. 18. we must, to have Gods promises made good unto us, abhorre from lying, wrong doing, & false swearing; which the Lord hateth, as is here said

The fast of the 4, 5, 7, and 10. moneth shall be to the house of Judah feasts, therefore love Truth, and Peace. In expectation, that it shall be so, if ye thus doe, but * 1.9 if ye be false and unjust & contentious, never expect such an happy time. Tou∣ching these monthly fasts, Cyrill saith, that in the 4. moneths they kept a fast; be∣cause * 1.10 the city Jerusalem was then broken up by the Caldees, 2 Ki. 25. 4. and the 10. moneth, because it was then first besieged, v. 2. & the 5. moneth, because the house of the Lord was then burnt, v. 6. and the 7. moneth, because that Gedaliah being then slain, who was appointed by Nebuchadnezzar to be governour over the Jews remaining in the land, there followed an utter extermination of them from thence into Egypt, v. 25. But Jerom ascending higher, besides these reasons * 1.11 of keeping these 4. fasts, assignes others for two of them, viz. Moses his breaking of the Tables, when he came down from the Mount, which was done, & Gods

wrath declared against Israel for their idolatry with the golden calf. For that * 1.12 this was in the 4. moneth of their departure out of Egypt appeareth, because they came out in the moneth of Abib, which was the first moneth, and came to Mount Sinai in the 3. moneth, and them Moses was called up to the Mount, where he stayed 40. daies, and comming down again he brake * 1.13 the Tables out of indignation at the aforesaid idolatry. For the fifth moneth he giveth this reason, the heavie tidings came then of Gods wrath against them for murmuring at the return of the spies out of the land of Canaan, who * 1.14 therefore threatned them that they should never come there, but perish in the wildernesse. For that this was in the fifth moneth may be gathered from Numb. 10. where it is said the cloud was lifted up and they began to travell in the 2. moneth the 20. day, then comming to Kibroth hataavah they tarryed * 1.15 there an whole moneth, and for Miriam smitten with the leprosie 7. daies, after which the searchers were sent into Canaan, and returned not, till after * 1.16 40. daies, and then was that murmuring for which they were threatned. But however the times may agree to the sad things by him mentioned, yet it is not to be thought, that these fasts were now kept therefore, but the reasons before said, for it is spoken of fasting these 70. years, whereas if they had be∣gun * 1.17 upon these occasions, they had now continued many hundreths of years.

But now he by way of answering them that were come from Babylen, saith, in effect, that they should keep these fasts no more, the cause why, being at an end, and that in stead of fasts they should keep their feasts again with joy, as they could not do all the time of their exile, because they were to be kept at Jerusalem, from whence they had been in these 70. years far removed. And in saying thus he doth in a manner invite them, leaving the parts where they now lived to return to Jerusalem, that they might have indeed a time of perfect rejoycing in Gods great mercy in delivering them from their long continued miseries in Babylon.

Thus said the Lord of hosts, there shall yet come people, &c. Having spoken all * 1.18 comfort to the sincere and peace loving Jew, vers. 19. now he prophesieth of the conversion of the Gentiles by the preaching of the Jewes, that is, the Apostles under the Gospell, which shall tend further to the increasing of their joy; and in speaking of the Lord, that shall do this, he saith, the Lord of hosts. As he also doth very often in this prophesie, lest any should doubt of the power whereby such mighty things should be effected. In saying, there shall yet come people, he meaneth, that the joy and feasting before spoken of shall long hold, untill, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth, peoples come in unto God through the Apostles preaching, the vulg. hath it usquequo, or it may be read, un∣till that.

And one city shall say to another, Let us goe to pray, and I will go also: a notable * 1.19 expression of the earnest desire of the nations unto Christ being once inligh∣tened by the word, as Esa. 2. and Mich. 4. and finally the city, that exhorteth another is brought in saying, and I will go also, that is, not move you to that, which I will not do my self, but I will be one of the forwardest. And in stirring up one another to go to Jerusalem he meaneth, to the Church of Christ, vers. 22.

Then shewing in what great numbers they should come in he saith, Ten * 1.20 men shall lay hold of the skirt of a Jew. By ten a multitude being understood, as in many other places, and in saying, they should lay hold of his skirt, he al∣ludeth to the Jewes manner of apparell, being a long garment with fringe upon the skirt thereof, and intimateth that the nations hearing of Christ, should be as ready to follow the preacher and to be led unto him, as a childe, that takes hold of his fathers skirt, of whom he is most fond to goe with him to any place.

Notes

• * 1.1

  V. 2.
• * 1.2

  Lyra.
• * 1.3

  Calvin. Gualter.
• * 1.4

  V. 7.
• * 1.5

  Luk. 23. 29.
• * 1.6

  V. 10.
• * 1.7

  Hieron. Cyrill.
• * 1.8

  V. 12.
• * 1.9

  V. 19.
• * 1.10

  Cyrill.
• * 1.11

  Hieron. Rupert.
• * 1.12

  Exod. 32.
• * 1.13

  Exod. 19.
• * 1.14

  Numb. 14.
• * 1.15

  Numb. 11.
• * 1.16

  Numb. 13.
• * 1.17

  Chap. 5.
• * 1.18

  V. 20.
• * 1.19

  V. 21.
• * 1.20

  V. 23.