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.

VVOe to them that think iniquity upon their beds, and work evill. For iniquity * 1.1 Hebr. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying both iniquity, labour, a lye, and vanity: Here the Prophet layeth open the doings of the covetous oppressours, when [Note.] other men be at rest upon their beds in the night, and nature requires that it should be so, they are then working in their minds by some cunning means or other to circumvent and make a prey of their neighbours, and yet that which they so wickedly work for, and break their sleep, is but vanity, they have uncessant labour in their mindes, how to lye and deceive most covert∣ly for an advantage, but all which they get by thus doing, is but vanity, and puls a curse upon them, which is implyed in that a woe is here denounced against them, so that they are most foolish of all other men, for which it is said, they that will be rich fall into many noisom and foolish lusts, that drown the soul in perdition, and he that studyed in the night about the gathering of worldly * 1.2 goods, is said to be a fool, thou fool, this night they shall fetch &c. * 1.3

Against this family I devise an evill; the same word rendred devise, is here used that was used v. 1. as if he had said, ye devise iniquity or injustice upon your beds, which shall finally come to nothing, but I am also devising to bring that upon you, which ye shall not escape, ye shall not draw out your necks, a me∣taphor taken from beasts yoaked, and brought under, to shew their servile con∣dition to come; neither shall yee walk on high, which is added, because men growing rich are commonly proud, and are of an elate carriage, but being brought under the yoak of servitude to their enemies, they go like poor slaves. because this is an evill time, that is, will be a time of misery for you, and he sets them forth by the name of this family, to intimate their pride arising from the house of which they came.

Therefore thou shalt have none that shall cast a cord by lot in the congregation of the Lord: this is added to v. 4. where a lamentation is made for their fields taken * 1.4 away, which they had gotten by fraud and oppression, according to v. 2. now he saith, these being in the enemies possession, it shall not be in their power any more to divide them by a line, or by lot, wherein he alludeth to that

which was done in Joshua his dayes, and which used still to be done in divi∣ding the fathers inheritance amongst his sons after his decease, and he calleth the Israelites the congregation of the Lord, as they had been, but now should be no more.

Prophesie not to them that prophesie, say they, they shall not prophesie to them, that * 1.5 they shall not take shame: Here the wicked Jews are brought in as opposing the Prophets of God in their threatnings, and forbidding them so to doe, as Amos 2. 12. so that the first words are to be taken as spoken by them, and it is to be noted, that the word rendred Prophesie not, signifieth Distid not, but is commonly used to set forth prophesying, because as the rain distilleth * 1.6 drop after drop upon the earth, and softens it, and makes it fruitfull, so doth or ought prophesying to doe by mens hearts that hear it; but the wicked Jews most probably use this word taken from distilling to disgrace prophe∣sying, as a vexatious continuall dropping; in which sense it it used of a scolding contentious woman, that she is as a continuall dropping: for so * 1.7 prophane men account preaching against their sins no better then railing [Note.] or dropping down gall upon their mouths, which is most bitter and distast∣full. The next word Hebr. is, they shall prophesie: wherein the Lord is brought in speaking to the contrary against these audacious rebellious children, who durst by their opposition seek to stop the mouths of his servants the Prophets, so as none but ungracious children will offer to doe to their father. Here then is a kind of Dialogue, wherein first the wicked Jews speak saying, pro∣phesie not; then the Lord answers, they shall prophesie; and this is verbatim according to the Hebrew. But then it followeth, they shall not prophesie to these; Shall they prophesie, and yet shall they not prophesie? here is no contradiction as it may seem, but a further expression of the unprofitablenesse of prophe∣sying to these wicked ones, it being meant, they shall not prophesie to these reprobates, but as they are mingled together with the elect, for they indeed are unworthy, and if there were none but such to heare, that precept should rather be followed, Give not your holy things to dogs, &c. and then the last words follow most aptly, left it apprehend shames, as the words properly signifie, that * 1.8 is, left the word of God uttered by them, reap nothing but reproaches, as it doth at the hands of such wicked ones from time to time; thus Gualter and Calvin, who saith it is a threatning that hereafter they should have no more prophesying, as after Malachi they had not. The Vulg. Speaking speak not, it shall not distill upon them, the house of Jacob saith confusion shall not comprehend, join∣ing the beginning of the next verse to this, expounded by Lyra, speake no more ye prophets of judgment, it shall not come upon these being Gods pe∣cullar people; and this is the saying of the whole house of Israel, confusi∣on shall not befall them. This indeed, it the words would bear it, makes all plain very briefly. But here is no participle at all, but two verbs, the one with a negative, the other without, thus, Distill not, they shall distill: then whereas he hath it, it shall not distill, in another sense, and in the singular num∣ber, it is the same word, and a plural, intimating the same signification, they shall not distill to these; and therefore I rest in the first, the sense being plain∣ly this. They, the wicked Jews, say to the Prophets, Distill or Prophesie not: but the Lord saith Prophesie, yet not to these wicked ones to benefit them, as the moderate rain distilling or dropping upon the ground; it, that is, their prophesying, shall not remove confusions from them, that is, the evils before threatned, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth to remove as well as to apprehend, it being used in this sense, Prov. 22. 28. Thou shalt not remove the aneient bounds, wherefore translations, which perplexe and trouble the sense, would be cor∣rected thus, Prophesie not, they shall prophesie, but they shall not prophesie to these, for prophesying shall not remove or prevent confusions, that are coming upon them for their sins.

O thou that art named the house of Jacob, is the spirit of the Lord straightned? Here * 1.9 the Prophet against their forbidding to prophesie v. 6. tels the wicked Jewes, that it was not in their power or the power of all the men in the world to

restrain the spirit of God speaking by his Prophets, and therefore it was hor∣rible impiety in them to seek thus to doe, are these his doings? here againe the wicked are brought in speaking by way of objection against present Prophets, as if they had said, The Lord is gracious and mercifull and especially to us, the house of Jacob, he hath alwayes in former times magnified his mercy in sa∣ving us from the hands of our enemies, but ye that come now in his name, doe nothing but threaten us with judgements and destruction; is it possible then, that the Lord should now goe contrary to his owne nature in doing so against us, as yee say? they are surely your inventions to terrifie us, God doth not imploy you to threaten, that he will doe any such things. To this he an∣swereth in the next words, do not my words good to him that walketh uprightly? if God be now changed towards you, it is not through any mutability in him, but because yee are degenerated and gone from the wayes of your Father Ja∣cob, hee walked uprightly, and had good words from God and performances accordingly, so that Gods words did him good, but yee contrariwise having nothing but a name from him walk perversly, and therefore your must looke, that the same good word of God should be turned to you to such, as yee are unwilling to have it, viz. a word of threatning, condemning, adjudging you to the miseries spoken of by the Prophets whom ye so much maligne and oppose. Lyra, who joineth the first words of this verse to verse 6. as hath been before * 1.10 said, rendring them, the house of Jacob saith, contrary to the Heb. verity, which is, that called the house of Jacob, give this for the meaning, is not the Spirit of God of as great power as in times past? these then shall not be his works, which yee Prophets say he will doe against us, we beleeve you not. But it hath been already better expounded, as relating to vers. 6. in the first words there; thus also Gualter, and Calvin, who notes an emphasis in these words, thou that are cal∣led * 1.11 the house of Jacob, who hast been continually taught of God, dost thou now like a madde dogge snarl at his doctrine? if heathens should doe so, it were not so much to be wondered at, but in thee it is altogether intolerable.

Even of late my people is risen up as an enemy, yee pull off the robe with the garment. Ha∣ving * 1.12 taxed their sinning against God in their opposing his Prophets, now he proceedeth to shew, how they in stead of children became enemies to him by their oppressions of men and women: from the men stripping them, as they travelled upon the way like most cruell theeves and robbers who take away the money of passengers, and when they have done so, their garments, especial∣ly, if they be more costly, as robes or other good raiment, thus leaving them naked without all pity. So he meaneth, the great ones amongst the Jews did by the middle and meaner sort through their oppressions, and vers. 10. they * 1.13 turned the women out of their delightfull houses, that is, widows, oppressing them by their power, till they were inforced to leave their houses, in which they had long dwelt, and therefore most dear unto them, selling them away to pay their debts by such oppressions growing upon them: Or, they made them to leave them being otherwise ready to force them through their vile lusts. But it is to be noted, that enemy-like parts acted against men and wo∣men, [Note.] who are the people of God, make the actours enemies to God, for which it stands every one in hand to beware of such practises, as hee would not de∣clare himselfe to be Gods enemy, in whose favour and peace with whom lyeth all our comfort. And hee saith, that they were turned enemies of late, to de∣note, that of old they were not so, but the abominable sin of idolatry having broke in upon them, and contempt of the Prophets destroying or cauterising the conscience, they were now prone to all most foule evils, from which even naturall men abhor. Lastly, note that not onely sharkes and shamelesse shif∣ters are theeves and robbers, but also oppressours of what estate or degree soever, yea they are so base, that they strip men of their garments, and most in∣humanely turn poore widowes out of their houses to live ever after harbour∣lesse and in misery. And hereby they are plainly censured, that in this land have robbed passengers, that were quiet and peaceable, meant by these words, who were averse from warre, and the oppressours of these times by laying upon

the people intolerable taxations, for this hath not been done but of late in these miserable times, wherein many have been turned out of their houses by being made to flee from thence for fear of greater evils, or have had their estates taken from them, not onely to their present suffering of all manner of want and misery, but also to the impoverishing of their children, who should have succeeded in their inheritances, which is meant by the next words, from their children yee have taken away my glory, where by glory in heritances so wonderfully conferred upon the children of Israel are set forth, because in bringing them hereunto God procured to himselfe so great glory for his Almighty power and goodnesse appearing towards his people herein. All these, as well as the wicked Jews are risen up as enemies to God, and therefore wofull is their case, although they may flourish and prosper for a time.

Arise and depart, for this is not your rest, because it is polluted, it shall destroy you for e∣ver, * 1.14 Heb. for pollution it shall be destroyed, and the destruction mightily. Here they are threatned againe with going into captivity out of their owne land, which they had by their sins polluted, as the Canaanites had done before them, who were therefore spewed out, and withall with horrible destruction, in rendring the words, the Vulgar comes nearest to the originall, propter immunditiem ejus corrumpetur corruptione pessima. Vers. 11. If a man walking in the spirit and falsehood * 1.15 lye, saying, I will Prophesie to thee of wine and strong drink, hee shall be the Pro∣phet of this people. Vulg. Would to God I were a man not having the spirit, and could ra∣ther speak a lye, I shall distill to thee into wine and drunkennesse, and he shall be upon whom this people is distilled, Hebr. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the first word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is some∣time used as a sign of the Optative mood, whereupon the Vulgar goeth, turn∣ing it utinam, but the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth going, permits not such a reading, although Ribera contends, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth as well to recode, as to goe, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth also Si, so that the first words here according to the Hebrew are utinam or s〈…〉〈…〉mon walking in the spirit, and falsehood, a lyer, then the words fol∣lowing are, I will distill to thee in wine, and strong drinke, and this people is distilled, or this is a distiller to this people, a passage very obscure, unlesse it be in more words paraphrased, upon which Gualter very well doth thus, If not follow∣ing * 1.16 Gods inspirations, but my owne vaine imaginations, after the manner of those your spirituall men, of whom yee make greatest account, I should bring forth such things, as be most pleasing to drunkards and covetous wretches, that they might live still in excesse and be secure from all danger, then I should be an acceptable▪ Prophet to this people. And hee renders the words, If I were a man, walking in the spirit, and deceitfully lying would distill to thee for wine and strong drinke, then I should be a distiller to this people, whereby distilling is meant prophesying, as was before said upon vers. 6. and because the word rendred di¦stil is of the first person, this reading agreeth best to make sense, here being no thing inserted, but I were, onely these words, I should be, doe somewhat very, it being in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he is, so that if I doe but supply, such a one, and ren∣der it is, the whole will goe thus in very good sense. If I were a man walking in the spirit, and deceitfully lying would distill to thee for wine and strong drinke, oh such a one were a distiller of this people; here by walking in the spirit is meant one speak∣ing according to his own imagination vainly, venting nothing but his breath or wind, of which no such effect as is spoken of, followeth, for of such a spiri∣tuall man it is spoken, Hosh. 9. the spirituall man is mad, for the next words de∣ceitfully lying should distill, or prophesie for wine, &c. they may be taken either thus, being hired by worldly gaine, whereby I might be able to fill my self with the best drink and meat; or thus, that going on in drunkennesse and excesse and other abominable sinnes they should have peace. So that these words are no∣thing but an upbraiding of them by their foolishnesse in hearkening to such as pretended themselves to be Prophets, but were not, but indeed windy and vain in their prophesyings, aiming at nothing else, but by speaking pleasing things to get that unto themselves, whereby they might live merrily, the silly credu∣lous people lying securely open to the danger of Gods severest judgments. And if any be delighted in the like at this day, they are in the same case, infatuated [Note.]

to their owne inevitable destruction, as being averse from sound teach∣ing, which suffers them not to be quiet in their sinnes, till that like a deadly disease it prevailes upon them and kils them for evermore. They that follow the Vulgar Latine expound it thus, O that my Prophesies might prove no truths, but lyes, but I shall distill, or Prophesie, the wine and drunkennesse of Gods judgements, wherewith his people shall be made drunken.

I will surely assemble all of thee (O Jacob) and I will surely gather the remnant of Is∣rael, * 1.17 and I will put them together as the sheep of Bozra, as the flock in the midst of their fold. Here by the consent of Expositours generally joyfull things follow af∣ter sad before spoken of, touching the grace of God in Jesus Christ. Onely Calvin, whom Junius followeth, understands it contrariwise, and his reason is; * 1.18 because it is not probable, that being in the midst of terrible threatnings, that any thing should so abruptly be brought in tending to comfort, especially threatnings, and exaggerations of their sins following againe immediately af∣ter, throughout the whole third chapter. But it seemeth strange to me, that so learned a man should be moved to crosse the general received Exposition upon so weak a reason; For it is common with the Prophets when they have spoken most terribly, to insert somewhat upon the sodain consolatory to the faithful, of which there were always some amongst them, even when there seemed to be none, as in the dayes of Elijah, as Gualter well noteth here; for the Prophets * 1.19 had their raptus, whereby when they were speaking of one thing they were suddenly carryed away to another, as hath been noted upon Esa. 7. 14. Leaving Calvin therefore herein and to go with the stream of Expositours, the most naturall and genuine sense may be given of these words. I will surely assemble, that is, I will gather me together a Church, which is often set forth by the name of Jacob or Israel, not that this Church should be constituted of Jacob onely, for it consists of all Nations, to whom the Gospell is preached, yet he saith, all of thee (O Jacob) because such as are converted by preaching are aggre∣gated to Jacob to become one body, and that by some of Jacob chiefly who were first sent out to preach. And by this assembling hee meaneth not into one place, but to one holy and true faith. But what means he when he had said, all of thee, to adde, the remnant of Israel? Sol. this is added, lest any hearing of all should hereupon presume that all in the Church shall be saved, it is there∣fore to be understood onely of a few in comparison, who in most corrupt times continue upright hearted, others although they be gathered together with these to Christian congregations, yet being but as Goats to the sheep, and tares gathered and bound in bundles for the fire to the wheat. And this word remnant is enough to evince that gathering together in mercy, and not in judgement, is here meant, because that when the elect of Israel are in any place spoken of, they are set forth thus, the remnant of Israel, and no where the wicked crew, but by more generall words. Moreover the next words are also as plain to shew the same, I will put them as sheep in Bozra, a most fruitfull place in Idumea, and therefore most desireable for sheep to feed upon, and in the fould, as sheep, that have a carefull shepheard at night are brought up together and put in a fold, that they may be safe from Wolves. The people, that are adjudged to destruction are rather threatned with scattering, but the very word fold and bringing into the fold is used by our Lord in speaking of his * 1.20 sheep.

Lastly, to shew, that although they were but a few in comparison, yet simply considered, when they were thus gathered, they should be a great mul∣titude, he saith, they shall make a great noise for the multitude of men, as when by the coming in of people into the house of God a great noise is made, or when they rise up or kneele downe together, it argueth a great com∣pany of them, so it is meant, the remnant of Israel should be.

The breaker is gone up before them, they have broken up and passed through the gate, * 1.21 and they are gone out by it, and their King shall passe before them, and the Lord on the head of them. These words Calvin thinkes to be plain for him, for when doe men break through the gate, but when gate and part of the wall is broken down,

that the captives taken may goe through in great throngs? and what is their Kings going before them, but Zedekiah his being carryed away also? and to shew, that all this is not done by the power of the enemy, but of God of∣fended for sinne, he saith, the Lordon the head of them. But for so much as he first saith, the breaker is gone up before them; then, their King shall passe before them, it is plain, that not two, but one and the same man is by both these meant, which cannot be Zedekiah, for he fled by a postern gate secretly, and he brake nothing up that he might passe away. Therefore Christ is the breaker and the King here meant, breaking the gates of hell when he arose again from death, and ascended tri umphantly into heaven, that is, breaking the power of the divell, who held his people captive before, possessing them as an house, as a strong man armed, for in this sense we read of Gates, Matth. 16. 16. And this is done upon beleeving, sinne being remitted, and so the divels power ceasing, then the faithfull truly goe out of his gates, as they must needs doe, the Lord being on the head of them, or in the head, that is, Christ before called their King, whom no power can resist, as we commonly say, when the King is in an army, he is in the head of the Army, Heb. it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the head.

Notes

• * 1.1

  V. 1.
• * 1.2

  1 Tim. 6. 9.
• * 1.3

  Luk. 12. V. 3.
• * 1.4

  V. 5.
• * 1.5

  V. 6.
• * 1.6

  Gualter.
• * 1.7

  Prov. 19. 13.
• * 1.8

  Matth. 7.
• * 1.9

  V. 7.
• * 1.10

  Lyra.
• * 1.11

  Gaulter. Calvin.
• * 1.12

  V. 8.
• * 1.13

  V. 10.
• * 1.14

  V. 10.
• * 1.15

  V. 11.
• * 1.16

  Gualter.
• * 1.17

  V. 12.
• * 1.18

  Calvin.
• * 1.19

  1 King. 19.
• * 1.20

  Joh. 10.
• * 1.21

  V. 13.