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 this chapter the Lord appointeth Joel to sound an Alarum to the war * 1.1 before threatned under the similitude of locusts, palmer-worms, &c. ma∣king it still more plain, that he meant not those vermines according to the letter, but terrible enemies, touching whom it here followeth, vers. 2. in * 1.2 more words, but to the same effect with chap. 1. 6. A day of darknesse and gloomi∣nesse, a day of thick darknesse, &c. a great people and strong, there hath not ever been the like. By blowing the Trumpet in Zion, Expositours generally understand, to call the Congregation to fasting and prayer: but forsomuch, as it is not onely said, blow yee the Trumpet, but also sound an Alarum; and immediately the com∣ing in of an Army of enemies is spoken of: and for calling the Congregati∣on together to fasting and prayer, he speaks plainly, chap. 1. 14. Sanctifie a Fast,

call a solemn Assembly, and here vers. 12. Turn to me with fasting and weeping, I ra∣ther take it with Gualter to be spoken, for the terrifying of the sinners in Zi∣on the more, as if the enemies were even now come, to give warning against * 1.3 whom he would have them in Zion to sound an Alarum, that not doubting now any longer of the truth of this threatning they might be all made, whilest they had time, to tremble and sorrow to repentance, that this great judgement might be averted, being otherwise even at the doores. But how is it said, there hath not been the like before it, nor shall be after it for many generations? for whether it be understood of the Assyrians, as Calvin doth take it, although er∣roneously (because they were the enemies of Zion, of whom he speaks here, not of Samaria) or the Caldees as Jerome, the Romans that came after, were rather more rather terrible. Glos. Ord. taking the Assyrians and Caldees, for one King∣dome, still called Assyrian oft-times till the Persian set up, saith generation and * 1.4 generation, for so both the Hebrew and Vulg. Latine have it, there was not the like till Alexander, who is meant by the first words, to the years of generation, and the Romans meant by the next and generation, Lyra taking all the * 1.5 Monarchies to be meant, which were foure, as was before said, set forth by the foure destroyers named chap. 1. saith, that of all these to∣gether it is here spoken, as of a great and terrible people, the like unto which never was before, neither shall be throughout all generations to come. Ribera * 1.6 ••aith, there was not the like in many generations, but then there was in the Romans. But for so much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put forever; I rather subscribe to Lyra, as seeing no reason, but as he used four similitudes to set forth all these peoples, so now coming more properly to speak of them, he might join them all together as one, the Assyrian, Cald••an, Grecian and Roman, although proving such destroyers at several times, one long after another, & the time be set forth by the name of a day, because a day and a time in the Scripture phrase is all one, and oft by a day a long tract of time is meant, wherein like things are in doing. And yet I dislike not that of the Ord. Glosse, but rest indifferent. For the dark∣nesse and gloominesse here spoken of, times of great calamities are wont com∣monly to be so called, as the morning spread upon the mountaines, here may seem to be a contradiction, darknesse and yet a morning spread, which is light, but the time is not compared to the morning for the light, but for the early coming of this people, as the morning light is soon seen upon the mountaines, when the valleys are yet without light, so that he would hereby intimate the near∣nesse of this judgement, that they might not put this evill day far off, but be affected with it, as if to come next morning, so soon as day should appear upon the tops of the mountaines. And thus, although it be long before the day [Note.] of judgement cometh, we are bidden to make account of it, as being near at hand, and likewise ought we to doe for our particular judgement dayes, of death or of miseries here threatned for our sins.

A fire devoureth before them, &c. Here the enemies are so diversly set forth, * 1.7 that which way soever they that were threatned might think to escape, might know that they should never be able. If they should think to keep in strong holds, into which they might think, they cannot enter here, what are strong holds against devouring fire? If they should think to run away and so to escape * 1.8 them, he saith, they were horsemen, and so could run more swiftly. If that they would keep together in rankes so close, that they should not be able to break in amongst them, he saith, that they should come in ratling chariots down the mountaines, against which, what foot can stand? If they shall think, * 1.9 but our wals shall keep them out, he saith, they shall run up their wals, and not stumble or fall, or be disordered. If they shall think, but when they doe so we will shoot at them, and with casting darts wound them, he saith, al∣though they fall upon the sword, they shall not be wounded. If they shall think; but then we will goe up into the highest room•• of our houses, he * 1.10 saith, that they shall climb up into them and enter at the windowes. But if yet they shall think, the heavens will never fail to afford us help against our * 1.11 enemies upon earth, he saith, the heavens shall tremble, the Sun and Moon shall be

dark, and the stars shall with draw their light, that is, there shall neither be greater nor lesser comfort from thence, no not so much as the light of a star. And if yee would know the cause why all these things shall thus be, vers. 11. the * 1.12 Lord shall utter his voice before his army, his campe is very great; that is, ye shall not then have to doe with men, but with God, at whose appointment they shall come, and accompanyed with his power, so that they shall be altoge∣ther unresistible. Wherefore when God is provoked by our sins, all imagi∣nations [Note.] of being holpen against his wrath shall be vain, onely by repentance at the hearing of these things such terrible judgements may be averted, for which he exhorteth, vers. 12. Turn yee unto me with all your heart, with fasting, weep∣ing and mourning, vers. 14. Who knoweth, if he will return and repent and leave us a * 1.13 blessing behind him, even a meat-offering and a drink-offering, this is spoken, because Prophets themselves, although speaking from God, when they denounce judg∣ments, know certainly, that it is his will, that they should thus threaten, yet they know not, how the hearts of the hearers may be moved to repentance, as Jonah did not, when he threatned Nineveh, after which they repenting, God is said to have repented and did it not. In what sense God is said to repent, see Gen. 6. 1 Sam. 15. and leave a blessing, because he had before said, vers. 3. Behind them as a barren wildernesse, now contrariwise upon their turning he speakes of hope, that it shall not be so, but that the land shall be preserved, and be fruit∣full. And because of chap. 1. 9. he had said that the meat-offering and drink∣offering were taken away, now he speaks of a blessing in this respect, that they should not onely have to sustain themselves, but also to offer to the Lord, whereby his favour towards them might be further procured, as it is said of Noah that he offered a sacrifice, and God smelt a savour of rest, and resolved, * 1.14 not to curse the earth any more for mans sake, and by sacrifice atonements were made.

He reneweth his exhortation to fasting and prayer made, chap. 1. 14. onely * 1.15 he varyeth a little, for Elders and all the Congregation there, naming here the people also, the children and those that suck the breasts, the bridegroome and the bride, * 1.16 and whereas chap. 1. 13. he onely biddeth the Priests to put on sack cloth, to la∣ment and howl, and to lye so all night, and vers. 14, 15. to cry to the Lord, alas for the day, &c. here he saith, Let them weep between the porch and Altar, Let them say, Spare * 1.17 thy people O Lord, &c. Junius conceiveth, that the words of these two chapters were uttered as it were in two sermons, one upon one Sabbath day, and the o∣ther upon another, in both they being exhorted to the same things, although in this more at large; and hee extends his exhortation to sucklings, because the least childe is a sinner by originall sin, and to the new marryed, because * 1.18 times of publick calamities are not times of mutuall imbracings, but of sor∣row to all. Between the porch and Altar; that is, the Altar of burnt offerings, where sucrifice were offered dayly, and it stood in the Court, that of incense, within the Temple. Vers. 18, 19, 20. It being done as they were exhorted, the * 1.19 Lord promiseth them all good, and for their enemies, the Caldee, called the Northern Army, he saith, that he would remove them far off, and drive them into a land barren and desolate, his face towards the East Sea, and his hinder parts toward the uttermost sea, &c. which, as Lyra said, is by R. Solomon expounded of * 1.20 the Army of Locusts, &c. before spoken of chap. 1. as if he had said, if upon their repentance, the Priests praying shall by a strong winde be carryed away to the dead Sea, which lay East from Jerusalem, as sometime the locusts in E∣gypt were carryed away by a strong winde. And as multitudes of creatures being dead, a filthy stink comes from them: so he saith, that it should be. But against this maketh, that very locusts were not there meant, but men, and that saying, vers. 19. I will no more make you a reproch among the heathen, and vers. 20. he hath done great things, or as it is in the Hebrew, he hath magnified himselfe to doe, being by the pride o•• his heart carryed on thereunto, which cannot agree to locusts properly understood. Moreover by the Northern Army the Caldees, or Assyrians are commonly understood, as Jer. 1. and therefore Lyra saith, that * 1.21 some hold Senacherib the proud King of Ashur to be here meant, who came

against Hezekiah: but as he saith well, this cannot be, seeing he went not in∣to any other but his own land to Nineveh, neither did his army fall towards any Sea but near Jerusalem, being by the Angell so smitten, that their bodies were burnt within with fire; and so could not stink, as being turned to ashes. Wherein he saith well, but in closing with R. Solomon in the former, ill, for the reasons rendred. Calvin and Gualter, who will have the Assyrians spoken * 1.22 of all the way, ch. 1. say that it is spoken of Sennacherib, and Jerom is for Sen∣nacherib also. Ribera will have Holofernes Captain of Nebuchadnezzar meant, of whom it is written in the book of Judith, that he after his proud carrying of himselfe was slain by her, and then his huge host falling along, as they fled by the Jews pursuing them: But the truth of this history may well be suspe∣cted, because Nebuchadnezzar whose Captain Holofernes is said to be, and the Assyrian and Babylonish Monarchy were at an end before, for chap. 1. it is said, after their return out of captivity, before which Nebuchadnezzar dyed many years.

It remaineth therefore, that by this Northern army we understand the Ba∣bylonish Empire, which at the coming on of the Median and Persian was as an army of Locusts blown away to the Seas; for as these lying upon the coast all along upon heaps stink, so the Babylonians being slain in very great mul∣titudes in Babylon, and lying unburyed; and although Babylon stood in the midst of waters, and was, whilst it flourished, very fruitfull, yet the waters be∣ing drained away by Cyrus and the people destroyed, and none being suffered to inhabit there any more, it was turned into a wildernesse and desolation; and for the Babylonish King vaunting himself, and his intolerable pride, for which all this is threatned against him, it is so well known, as that I shall not need to speak thereof.

These three verses then together are a Prophesie of more worldly prospe∣rity to the Jews after their grievous sufferings threatned ch. 1. they being de∣livered from captivity and their enemies slain, by which means their reproach amongst the Heathen was taken away, they being no longer their captives, but a people planted in their own most fruitfull Canaan again, &c. to v. 28. * 1.23 The same mercy of God towards the Jews is further amplified, they being bid∣den not to fear, but rejoice, and not onely men but beasts for the plentifull times, the trees with the smiting of which they were threatned before, ch. 1. 12. being now made to reflourish and be fruitfull, and the wheat and wine and oil, the failing of which was before spoken of, ch. 11. 10, 11. shall now * 1.24 again abound. And finally for the harme done by the foure destroying crea∣tures, ch. 1. 4. a recompense shall be made to the full, there being a plenty of * 1.25 all things, and whereas they were then put to shame and were in reproach amongst the Heathen, upon which it was touched v. 19. now he promiseth, * 1.26 that they should no more be ashamed, either for their poverty or want, even for their enemies proudly domineering over them, because the Lord is in the midst of them, by his stretched out arm saving them so, that all nations about, seeing or hearing of it, should acknowledge that they were in greatest grace and favour with him, and therefore a most honourable people. All this is * 1.27 drawn by Jerom to an allegory, first understanding the locusts before spoken of properly, which he saith came in innumerable multitudes against Judea, but the Priests praying between the Temple, or Porch and the Altar, they were by a strong wind carryed away into the Seas, where being drowned, they were driven againe to the shoares, and then a great stench came from them.

And here he noteth two things, the miraculousnesse of their coming out [Note.] of the North, the coldest quarter, whereas they commonly are bred of heat.

2. The imbecillity of these creatures, they being so tender that with the nipping of a mans finger they are crushed in pieces, yet when God will, made so strong an army, that whole countries are not able to withstand them, that man, who is but dust and ashes, might learn not to lift up himself in pride for his great strength.

Then understanding by them the Assyrians and Caldeans, and Sennacherib in particular, with his huge host slain, as they lay all along towards the dead Sea of Solom, and the Sea of Egypt. And the mysterie to which he draweth it, because it, holdeth not in all things either of these wayes, is, that evill spirits are hereby set forth, wasting all fruits of the godly spirit in men, under which judgment they lye, till that by through humiliation they come into grace, and then the early and latter rain of heavenly doctrine makes them to reflou∣rish in grace, which bringeth more joy then plenty of grasse, corne, wine, and oil, and coming to this estate they are for ever sartotecti, God is in the midst of them, Christ dwelleth in their hearts by faith, and so they shall never be * 1.28 ashamed, either for spirituall macilency for want of food, for they shall al∣wayes be feeding abundantly upon it, or for succumbing under fleshly or spi∣rituall enemies, divers lusts or devils, against all which they shall stand unto the end, and thus having overcome, be crowned with life and glory for ever. Against those, that either teach, that such as have falne into soul sins cannot * 1.29 be renewed by repentance, or that the truly faithfull are still in danger, and may fall away again and be damned.

Before we passe from hence, vers. 23. whereas N. Tr. hath it, the former rain moderately, Vulg. Lat. a doctour of righteousnesse, and Hebr. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a teacher in righteousnesse, by a teacher the whole body of teachers that then were, * 1.30 saith Lyra, after R. Solomor, being meant, that is, when they returned out of captivity, and I doubt not but Ezra a perfect Scribe and Doctour of the Law then, was here specially meant with the body of Priests and Levites joined unto him, and therefore I must needs herein approve rather of the Vulg. Lat. as seeing no reason why our Translatours should goe from it, although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth indifferently, a doctour, or rain, and if so it be ren∣dred rain, it is rain in righteousnesse, wherein I see not any good sense, unlesse rain be taken for teaching. But understand it of a teacher, and then the sense will be very good, being about to set forth the blessings after their return he beginneth with the chief concerning the souls righteous teachers, and then he proceedeth to those concerning this life; whereas if this be rendred rain, here will be in the same verse a tautologie, and that wherein their blessednesse chief∣ly consisted, is passed over in silence.

And it shall come to passe afterwards, that I will poure out of my spirit upon all flesh. * 1.31 That this is a Prophesie of things done under the Gospel is made plain, Act. 2. It was most notably fulfilled, when the Holy Ghost came down upon the A∣postles in the similitude of cloven tongues of fire, and when Act. 10. Peter preaching to Cornelius and his neighbours, the Holy Ghost came downe upon them who where Gentiles. By all flesh therefore Lyra well understands men * 1.32 of all Nations, and not of the Jewish Nation only, and they upon whom, are called felsh, because it is said, I will take away the heart of stone and give them an * 1.33 heart of flesh. And your sons and daughters shall Prophesie: for then Philip the E∣vangelist had four daughters, that were Prophetesses, and of women prophesying as well as men, it is spoken 1 Cor. 11. And women were amongst the faithfull at the time of Pentecost, Act. 1. and all were filled with the Holy Ghost, the meaning is, that both sexes and all ages should have the spirit of God then given them, so that it should manifestly appear either by speaking with new tongues, or prophesying, or by dreams, or visions, wherein things concerning the King∣dome of heaven should be revealed unto them, and sometime concerning other things also; as Agahus prophesied of a famine, and of Pauls sufferings at Jerusa∣lem, and Paul had a vision, a man of Macedonia appearing to him, and saying come and help us; and a dream wherein he saw an Angel of God comforting him in the night, when the ship, in which he was, was wrecked, assuring him and all his company of coming safely to the shoar.

And I will shew wonders in heaven above and in the earth, bloud and fire and pillars * 1.34 of smoak: Here, saith Lyra, he passeth from Christs first coming to his second, before which these signs shall be shewed. Calvin having spoken of the begin∣ning * 1.35 of the Gospels going forth, now he proceedeth to shew what troubles

shall accompany it to the end of the world through the malignity of men op∣posing and fighting against it, by bloud we may understand bloudshed, by fire, that which commonly accompanieth the sword, to the burning of hou∣ses, where wars are made; and because fire is not without smoak, he saith al∣so pillars of smoak. Such troubles indeed were before the Gospel, but much more fince the publishing and refusing it, almost all the bloudy warres that have been fought and are fought still, being by reason of the Gospel, either in way of judgment for rejecting it, as against the Jewes by the Romans, espe∣cially when Jerusalem was destroyed, or Heathens fighting against Christians, as the Goths, Vandals and Longobards against Italy, the Turks against many Christian Princes, or such as are mis-led by errour against the Orthodoxe. And the Lord doth premonish his touching such terrible times to come again when he had shone most upon them by the light of his countenance, that all they which should imbrace the Gospel might patiently bear them, and not be discouraged from following the truth. And hitherto of the signs upon earth last named, now for those in heaven first spoken of.

The Sun shall be turned into darknesse, and the Moon into bloud, before that terrible * 1.36 day of the Lord cometh: see the like Mat. 24. 29. and this is done by eclipses, one most notable one of the Sun being at the passion of Christ, and many more since, and when the Moon is in the eclipse, it looks like bloud. The terrible day of the Lord is the day of judgment by wicked reprobates not to be endured, so terrible will it be unto them. Before that day the Sun shall * 1.37 be darkned by eclipses, but then it shall utterly lose its light, 2 Pet. 3. 10. for these visible heavens shall passe away and be no more, and therefore all hea∣venly lights.

Whosoever shall call upon the name of the Lord shall be saved, that is, even in that * 1.38 terrible time there shall be salvation to some, viz. the truly faithfull, who are described by praying to the Lord, from Mount Sion and Jerusalem shall be deli∣verance, and in the remnant whom the Lord shall call, whereby he meaneth not only amongst the Jews but also the Gentiles, and yet not the community of either sort, but a remnant, and they are such as the Lord calleth out of the huge mul∣titude both of Jews and Gentiles to beleeve and repent in sincerity, which is thus spoken to meet with the generality of the Jews, who were proud for the priviledges in the flesh, as being descended from Abraham, how wickedly soever they lived, as Joh. 8, and Rom. 2. and with false Christians, who bea∣ring themselves upon this, that they are the Catholick Church arrogate therefore generally to themselves the only right to the Kingdome of heaven, when as indeed that Kingdome is not bestowed for this, but upon the sincere worshippers of God, and they be not the most, but a remnant.

Notes

• * 1.1

  V. 1.
• * 1.2

  V. 2.
• * 1.3

  Gualter.
• * 1.4

  Glos. Ord.
• * 1.5

  Lyra.
• * 1.6

  Ribera.
• * 1.7

  V. 3.
• * 1.8

  V. 4. V. 5.
• * 1.9

  V. 6.
• * 1.10

  V. 9.
• * 1.11

  V. 10.
• * 1.12

  V. 11.
• * 1.13

  V. 12. V. 14.
• * 1.14

  Gen. 5.
• * 1.15

  V. 15.
• * 1.16

  V. 16.
• * 1.17

  V. 17.
• * 1.18

  Glos. Ord.
• * 1.19

  V. 18.
• * 1.20

  Lyra.
• * 1.21

  Lyra.
• * 1.22

  Calvin. Gualter. Ribeara.
• * 1.23

  V. 21. V. 22.
• * 1.24

  V. 24.
• * 1.25

  V. 25.
• * 1.26

  V. 26, 27.
• * 1.27

  Hierom.
• * 1.28

  Eph. 3. 17.
• * 1.29

  Navatus. Arminius.
• * 1.30

  Lyra.
• * 1.31

  V. 28.
• * 1.32

  Lyra.
• * 1.33

  Ezek. 36. 16. Act. 21.
• * 1.34

  V. 30.
• * 1.35

  Calvin.
• * 1.36

  V. 31.
• * 1.37

  Rev. 6. 16.
• * 1.38

  V. 32.