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. VII.

WOe is me, for I am as when they have gathered the summer fruit, as the * 1.1 grape gleaning of the Vintage. Here the Prophet in the person of Israel lamenteth the desolation to come, when there should be such a destruction, and captivating of the people of the land, that the whole Countrey should be as a Vineyard without any more grapes, then it is commonly after grape-gathering, there being left onely here and there a clustes, so the whole countrey without inhabitants all but a very small rem∣nant of poore people, as it was, 2 King. 25. And because there was amongst them all as great a desolation of the righteous before this, it is brought in * 1.2 vers. 2. as a prime cause of lamentation, The good man is perished out of the land, and there is none upright among men. Expositours here vary, some under∣standing it altogether of the first desolation by destruction: some of the o∣ther by the decay of goodnesse generally overspreading the whole Kingdom. But I see no reason, but that we may take in both, as meant here, for it is la∣mentable, when a land formerly replenished with people, and in a prosper∣ous estate is laid wast and most lamentable, when they amongst whom the true religion is professed, are so degenerated, that none good are left amongst them, but all turn oppressours of each other, as is expressed in the next words, They all lye in wait for bloud, they hunt every man his brother with a net. Whereby yet he meaneth not, that every one without exception did thus, but the rich and the mighty, there being amongst the meaner sort yet some few good, al∣though so few and hidden, from mens fight that they could not discern * 1.3 any, as in the time of Elijah, who made the like complaint when as there were 7000 known to God in Israel, that had not bowed their knees to Baal, and amongst these of Prophets not a few, as we may gather from the speech of Obadiah to him, saying, that he had hid of the Prophets of the Lord by 50. in a cave, when Jezabel sought to destroy them all.

That they may doe evill with both hands earnestly, the Prince asketh and the judge for a reward. Having charged them with cruelty and fraud generally, ver. 2. now * 1.4 he particularlizeth them, that were guilty hereof, even the greatest Princes and Judges, Vulg. They call the evill of their hands good, Heb. for, or upon the evill of their hands, or of both hands, the Prince asketh to doe good, and the judge for re∣compence or reward; the meaning being, when they doe so evill, as hath beene said, the Prince requireth tributes and taxes of the people, under a pretence

of doing therewith good to the Kingdome, but indeed it is either to enrich himselfe out of avarice, or to maintaine pride and excesse, and for the Judge set up by him, he to gratifie the Prince for this his preferment, saith as the Prince saith, justifying him in all his demands, or having attained this dig∣nity at a dear rate, all that he hunts after is the getting of bribes to recover his money laid out again, and to make advantage of his place to the enriching of himselfe and posterity. Then come in a third sort here also complained of, and the great man, he uttereth his mischievous desire, and so they wrap it up, Heb. for mischievous desire, is the pravity of his soul, it being meant, that Counsellours, who are greatest in swaying the State, and in cases to be judged, next unto the two before said, bend their studies likewise for gain to make bad cases good, and so, all things amongst these three are done most corruptly to the oppression of the poor people, who must be patients under greatest exactions and unjust [Note.] judgments. A very true description of our owne Kingdome, and therefore a dreadfull sign of horrible judgments coming.

The best of them is as a bryer, &c. that is, he that seems best, as a bryer rends * 1.5 and tears all that live and come amongst them, therefore in the next words they are threatened, The day of thy Watchmen and Visitation cometh, and they shall be in perplexity. Here saith Calvin by Watchmen he understands their Princes, * 1.6 whose judgement was at hand for all their wickednesses before said, and their Priests and Prophets that flattered them, and in saying thy visitation, he mean∣eth the whole body of the people, that should suffer likewise, for it is no plea for them, that they were mislead, every one being required to take no∣tice of the truth and to fall on it, and not to be at the will of the greatest to doe evill, there being alwayes some faithfull Watchmen of whom they may learn the right. Wherein I subscribe unto him, but onely by Watchmen I cannot understand any other, but Prophets and Pastours, who only are set forth by this name and not Princes, although both sorts be alike called Shep∣heards.

Trust not in a friend, put not confidence in a guide, keep the doores of thy mouth from her that lyeth in thy bosome. Here the Prophet returns again to the corrup∣tion * 1.7 of the times, which should be or was so great, that an intimate friend could not safely be trusted in by his friend, a captain by his souldiers, or a wife by her husband: not only Kings, and Judges, and Counsellors at Law being deceitfull, but all other sorts of people, no friends being any other now, but feigned friends, and wives most unnaturally, instead of building their husbands houses, seeking by accusations brought against them, where∣by they might be put to great damage, to pull them down, or by other frau∣dulent wayes and means. Here against therefore Micah giveth good counsell, withall laying open the universall overspreading of wickednesse extinguish∣ing all love, but of a mans self, as David complained, Psal. 12. and we find it by experience to be true at this day in all, but wives, of whom there is yet but here and there one thus divellishly minded against their husbands, but more through talkativenesse apt haply to tell abroad that which they speake in private, to their great prejudice.

For the son dishonoureth his father, and the daughter riseth against her mother, &c. * 1.8 Here he proceedes to more near relations, that he might leave none untouched, but shew, not only wicked, otherwise they were grown, but in being unna∣turall in the highest degree, but this seems rather to be Propheticall touch∣ing the time of the Gospell, in which also our Lord saith, that it should thus * 1.9 come to passe through the corruption and infidelity of men, then the decla∣ratory, what was in the Prophets days, and yet they being so greatly cor∣rupted, doubtlesse were also evill in every kind, all iniquity being grown full and so ripe for judgement, but in the time of the Gospell there was another cause, viz. the hatred of unbeleevers against the faithfull, then the pride, cruelty and covetousnesse, that reigned in mens hearts.

We are taught in the example of the Prophet to wait upon God, being as∣sured, * 1.10 that although for a time we may suffer much by means of such evill

men and women, yet we shall finally be delivered by his goodnesse, and these our unreasonable enemies shall be shall be judged. * 1.11

All which saith he, she that is mine enemy shall see, and shame shall cover her, which said, where is now thy God, being first meant, as Gualter hath it, of Babylon, that now insulted at the ruine of Jerusalem, although some think, that Idumea is meant, then of the Jewish Synagogue insulting over Christ, when he hung upon the Crosse, and they that went by mockt at him, and said, he trusted in God, Let him now save him, if he will have him. For Babylon is called often by the name of a daughter, and so is Judah, for which he speaks of either of them, saying shee, and threatning either with most heavy judgements, as also befell them, destruction being by God brought upon Babylon by Cyrus, and upon Jerusalem by Titus and Vespasian. Now it is a great temptation to be delivered into the hands of the heathens, for Gods people, not only to suffer all cruelty, but also to be derided and scoffed at and for their miseries to heare the great God of heaven vilified; as if he could not help them and therefore there is great need, to be upheld against this temptation, to set before our eyes, that all this is done by God for our sins, and that in his good time we shall be delivered and our enemies confounded, that we may wait with patience for it.

In the day that thy wals are to be built, the decree shall be far removed. Having * 1.12 spoken of the treading of Babylon under foot, vers. 10. he now proceedeth to speak more comfort to Jerusalem by speaking of the rebuilding of her wals, and of the removing of the decree then a far of, the Vulgar for Decree hath Law, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth either Statute, Precept, or Decree; the meaning is, that thou shalt no more be under the command of the Babylonian. Thus Expositours generally, but if we look back to c. 6. 15. the statutes of Omri are there spoken of, the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being used, wherefore it is more probable, that the same is here meant, they shall no more live in the foul sin of idolatry; as indeed they did not after their return from captivity. Some by the Decree under∣stand the Decrees of Kings after Cyrus to the time of Darius, whereby the buil∣ding of the Temple and City was forbidden, as if it were meant; that these decrees should now cease, another King arising, that again allowed the building thereof. Vers. 12. In that day also he shall come to thee even from Assy∣ria, * 1.13 and from the fortified Cities, and from the fortresse to the river, and from sea to sea, and from mountaine to mountain. Vulg. In that day Ashur shall come to thee and to the fenced Cities, and from the fenced Cities to the river, and from Sea, &c. but Heb. it is, he shall come even to thee from Ashur, whereby the great glory of Jerusalem, after the rebuilding spoken of v. 11. is prophesied of, insomuch as that people should flock to it from all parts to worship there, yea even from Assyria, and the most mighty Kingdoms meant by fortified, and from all parts of the world far and wide, meant by saying, from fenced cities to the river, and from sea to sea, and from mountain to mountain. For the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Calvin no∣teth, is indefinite, in force of a plurall, they shall come. It is in effect the same that was said chap. 4. of the coming of all Nations to the mountain of the Lord, in their resorting to Jerusalem after this rebuilding, that great con∣flux of Nations to the Church of Christ being pointed at. So that it is first to be understood of the resort of some of all Nations thither to worship, then of the conversion of all the faith first preached there. That they came from all Nations under heaven thither to worship, see Act. 2. and after that Pentecost, the Holy Ghost, being come down upon the Apostles, they went out, and taught, and converted all Nations, which upon their Preaching came in, and were added to the Church. Others expound the words of the people, that were held captive in Babylon coming to Judea, contending that Ashur and * 1.14 Babylon are promiscuously used, because Ashur sprung from Babylon, and that their coming to the defenced Cities of Judah is meant, the bounds of that land being described both in the longitude from east to west, from sea to sea, and in the latitude from mountain to mountain, from north to south, as if hereby the replenishing of the land in all parts were set forth: but the words of the text in the Hebrew wil not so well bear this reading, wherefore I rest in the former as the true meaning.

Notwithstanding the land shall be desolate, that is, before this cometh to passe, * 1.15 there shall be a desolation of the whole land, as was before threatened, c. 3. 12. Vers. 14. Feed thy people with thy rod, the flock of thy heritage, they shall dwell so∣litarily * 1.16 in the wood. Having spoken of the desolation of the land, during which time his people were under grievous sufferings, now he prayeth, that the Lord would turn these sufferings to good unto them, that they might be sanctified and saved: for this saith Gualter, is meant by seeding them with his * 1.17 rod, the word feeding being put generally for all things done by the carefull Shepheard to his sheep, to save them from danger, whereof one is, if any wan∣ders, to bring her with his crook back again, and with his rod to chastise the unruly, to make them keep in good order; feeding with the rod, is here spoken in this sense, that dwelleth solitarily in the Wood, now being exposed to the danger of ravening beasts, as a sheep alone in a wood or forrest, for so was the Jew in Babylon in the time of captivity, and in this case God seeds with his rod, when he turns affliction into a means of conversion. In the midst of Carmel: let them feed in Bashan, here the words are ill distinguished, who dwell solitarily in a wood, in the midst of Carmel, the next coming in as a new sentence, Let them feed. It may better be rendered, they shall feed in Carmel, in Bashan and, Gi∣lead, &c. and so it may be taken for the Lords answer to the Prophets Peti∣tion, as if he had said, they are now indeed in a forrest▪ but I will bring them and they shall be as sheep feeding in Carmel, Bashan, &c. which places are spe∣cially named, because most fruitfull, as being desired for their fruitfulnesse and fitnesse to feed cattell by the Reubenites, Gadites, and halfe Tribe of Manasseh, in the dayes of Moses. And if it be said, but how shall they come thither? it is answered, vers. 15. according to the dayes of thy coming out of Egypt, I * 1.18 will shew thee marvellous things, that is, as by a mighty hand I brought thee out of Egypt, so I will out of Babylon.

The Nations shall see and be confounded, &c. their eares shall be deaf, that is, the * 1.19 Nations serving Babylon, and Caldea it self, for when Cyrus came, who deli∣vered the Jews, they were confounded, and whereas before they boasted of their victories with open mouth, now They laid their band upon their mouth, that is, refreined their tongues from bragging any more▪ and whereas ••hrase like, they had their ears open to hear their flatterers extolling them, now they stop their ears for fear, lest they should hear in stead of things pleasing more and more to aggravate their misery. Vers. 17. They shall l••••k the dust like a ser∣pent, * 1.20 upon whom this was laid for a curse in debasing of him, so it is meant, that they should be debased to the lowest degree, and no•• only •••• a serpent, but as a worm trodden under foot of all men, and despised; and if this shall be thought impossible, it is added, they shall be afraid of the Lord our God, he that is Almighty shall bring them to this by his judgements striking such terrour into them, that they shall not dare to mutter. A notable place for all vain glo∣rious [Note.] persons to take warning by, they are not so high, but God can pul them down as low, neither are they so high spoken, but God will strike such ter∣rour into them, that they shall not dare to mutter.

Who is a God like unto thee, &c. Here the Prophet concludeth with predica∣ting * 1.21 Gods praises upon the premises, for his pardoning of sins, and perform∣ing promises made to Abraham many ages before.

Notes

• * 1.1

  V. 1.
• * 1.2

  V. 2.
• * 1.3

  1 King. 19.
• * 1.4

  V. 3.
• * 1.5

  V. 4.
• * 1.6

  Calvin.
• * 1.7

  V. 5.
• * 1.8

  V. 6.
• * 1.9

  Matth. 10. 20: Luk. 12. 33.
• * 1.10

  V. 7, 8, 9.
• * 1.11

  V. 10. Gualter.
• * 1.12

  V. 11.
• * 1.13

  V. 12.
• * 1.14

  Gen. 10.
• * 1.15

  V. 13.
• * 1.16

  V. 14.
• * 1.17

  Gualter.
• * 1.18

  V. 15.
• * 1.19

  V. 16.
• * 1.20

  V. 17. Gen. 3.
• * 1.21

  V. 18, 19, 20