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. III.

VVOE to her that is filthy and polluted, to the oppressing City, Vulg. Wo to the * 1.1 provoking and redeemed City, to the Dove. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifying to change or to be disobedient, but no where put for filthy, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is either polluted or redeemed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if a Nown a Dove, if a Parti∣ciple oppressing, Jerusalem is by the consent of all hereby meant, that alwayes provoked God by her grosse sins, and may well therefore have this epithite of provoking and for the same reason polluted, because sin polluteth; or if it be rendred redeemed, shee was redeemed many times from great dangers, and thus most probably she is set forth by way of exprobration being one that God had done so much for, but why it should rather be dove then oppressing, I see not, because although the pure and undefiled spouse of Christ be some∣time so called, yet a polluted Church no where.

Her Judges are evening wolves, thoy gnaw not the bones till the morning. Hebr. * 1.2 They break not the bones to the morning: some, they leave not: but to hold us to the signification of the word, the Judges are hereby accused to be unreasonable bribe-takers, devouring suddenly all that they can get, even as hunger-ster∣ved Wolves that have eaten nothing all day, coming in the evening and getting a prey devour it presently, both flesh and bones, so that hereby men most gree∣dy of gain and unsatiable are set forth, that stand not breaking the bones of such as come unto them about their cases unto the morning, that is, are not long in devouring all their substance, for they wil do it quickly either by taking great bribes, or judging against them wrongfully if they bribe them not, to their undoing: of the like phrase see before, Mich. 3. 2, 3.

Her Priests have done violence to the Law: Heb. have contemned, removed, or cast * 1.3 away the Law, as Psal. 50. 17. it is said, thou castest my words behind thee, they then at whose mouth others should inquire the law rejected it, and were not themselves ordered by it, which was a great abomination. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also here used, signifieth rapere, to ravish; so that here is another great sin in [Note.] the Priests noted to corrupt the law by false glossing upon it, as did the Pha∣risees and all such preachers as turn the word of God to any other sense then that intended by the Holy Ghost.

Every morning he bringeth his judgment to light, but the unjust knoweth no shame: In this verse, as Gualter saith, an objection that might by the Jews be made is an∣swered * 1.4 thus. God, say they, is in the midst of his Temple amongst us to de∣fend us, and by being there, sheweth that he beareth a great love towards us whatsoever thou sayest in way of reproof and threatning us. Answ. It is true he is in the midst of his house indeed, and of you, but it is not to approve your evill doings, but to teach you his will, and for your walking contrary to it, to lay his judgments upon you, for this is meant by his judgments bring∣ing forth as the light morning by morning. But the unjust know no shame, that is, lay neither his word nor judgments to heart, to be ashamed, under a pre∣tence of piety and nearnesse to God to do so wickedly, they hold God to be in the midst of them to behold their sins, but are not ashamed even in his sight to commit them.

I have cut off the Nations, their towers are desolate: Here the Prophet sheweth * 1.5 that besides his word which was continually amongst them, whereby they might have been reformed, he set divers examples of his judgments upon others before them, whereby they might have been made to fear, to turn from their sins lest they should likewise be proceeded against. By his cutting off Nations he meaneth the Egyptians and Canaanites of old destroyed before them, and more lately divers Countries subdued by the Assyrians, whereof Senacherib boasted when he came against Jerusalem, and even Israel it self carry∣ed away captive by Salmanasar. But by none of all these were they moved, but * 1.6 hardened their hearts to goe on still in their sins.

I said surely thou wouldst fear me, so shouldst not thou be cut off: the Lord expected that Judah should have taken warning by these examples, that she might have * 1.7 stood still, but she profited nothing hereby, but rather waxed worse and worse.

Therefore wait upon me, saith the Lord, till the day that I rise up to the prey: Vulg. * 1.8 therefore wait for me in the day of my resurrection hereafter: and the verse before going, I said, yet thou shalt fear me, and receive discipline, and her habitation shall not perish for all in which I have visited her, expounded by Lyra, of the conversion of * 1.9 some of the Jews by the preaching of the Gospel, which is hereby shewed should be after that heavy visitation by the Babylonians, they not being there∣by quite cut off, as it might have been feared. But when some beleeved, but they were for the most part hardened, set forth in the next words, they rose early and corrupted all their doings, he foresheweth their long continuance in their infidelity even till towards the end of the world, saying, therefore wait for me in the day of my resurrection, that is, ye shall abide in sin and misery till towards the end of the world when the dead shall rise againe; but then yee shall acknowledge the true Messiah and turn to him; and for their rising early and corrupting themselves before spoken of, he expounds it of their great di∣ligence in persecuting Christ unto the death, about which they went late at night and early in the morning, not ceasing till they had gotten him crucified. Thus Lyra, and for the rendring of the words in the Vulg. Lat. it agreeth so well with the Hebrew, that it cannot be excepted against, the word rendred in N. Tr. to the prey, being Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad usque, or ad praedam. But Expositours generally understand v. 7. as hath been said before, the Lord expected that by the means before spoken of, the Jews should have been reformed, but loe the con∣trary, they dayly grew more and more corrupt. Therefore as is said v. 8. they should expect the Lords rising up against them to make a prey of them, or in the

time to come to destroy them & their city by the Romans, after which he saith v. 9. I will turn to the people a pure language: intimating the conversion of the Gen∣tiles under the Gospel, but lest when judgments should come upon all peoples by Nebuchadnezzar they should despair of any such work ever to be wrought amongst them, he saith, my determination is togather the Nations to poure out mine indignation upon them, as meaning, that great destructions should before this passe through all Countries by the Caldees, then by the Persian Kings, after that by the Grecians, and finally by the Romans, last of all which should the conversion of the Nations to the Gospel follow. And this I also take to be the best because it is the manner of the Prophets in inveighing against the wicked Jews by all wayes to aggravate their sins, and then to threaten them with judgments before he speaketh any comfort, and likewise in prophesying against other Nations. Now for the pure language to which all Nations should turn, the Jews say, that it is the Hebrew tongue which the people of every Country shall speak when the true Messiah is come and they are conver∣ted to him: but hereby nothing else is meant, but godly and holy speeches in praising of God and Jesus Christ, and praying and confessing Jesus to be the son of God and the Saviour of all that beleeve in him in all places, as the next words shew, that they may all call upon the Lord and serve him with one consent, but the lip is spoken of to intimate the Holy Ghost coming down in fiery tongues upon the Apostles, in whom he sent a pure lip unto them, when to all Nations they went preaching to them in their own language, being in them sanctified or made pure for this end and purpose.

From beyond the river of Ethiopia my suppliants, the dispersed of my daughter shall * 1.10 bring mine offering: Having spoken in generall of the Nations that should be converted to Christ, here he proceedeth in particular for examples sake to Ethiopia, and beyond the rivers thereof to shew that none were so remote, but they should be gathered and joined in spirit and tongue to this number. Of which Ethiopia this is spoken, is questioned by some standing for an Ethiopia in India, and by others standing for Ethiopia joining unto Egypt, for Geogra∣phers speak of two Countries in the world of this name. But it is most com∣monly taken of Ethiopia Egyptiaca, because that was well known to the He∣brews but the other not, and it was beyond Nilus the great river of Egypt with his 7 streams. And it is not to be doubted but Zephany speaks of the same Ethiopia with Esay ch. 18. of which see more in that place. But who are meant by the dispersed here spoken of called the dispersed of my daughter, whether the Jews, who are commonly thus set forth, or the Gentiles here nominated? Sol. It is agreed that the Gentiles are here meant, that is, such amongst them as were the elected in Gods secret counsell to come into the faith of Christ, and because they lived amongst others of the Nations, some in one place, some in another, they are called the dispersed, and the daughter of the dispersed, ac∣cording to the phrase often used setting forth a Congregation, or City, or Nation by the name of a daughter. For offering, which he saith they shall bring, it is of praise and prayer, as Psal. 50. in the dayly offerings hereof every [Note.] one that is elect is continually after his conversion, it being so inseparable from faith, that it is said of Saul beleeving, Behold he prayeth, and Rom. 10. How shall they call upon him in whom they have not beleeved, which implyeth that every one that beleeveth, calleth upon God, and they call not upon God, is said of the Atheists, Psal. 14.

In that day thou shalt not be ashamed for all thy doings wherein thou hast transgressed * 1.11 against me: By these words it should seem that not the elect amongst the Gen∣tiles but the Jews were before spoken to: for he saith, thou shalt be no more haugh∣ty because of thy holy Mountain, which cannot be applyed to any but the Jews on∣ly, and therefore they are the daughter of his dispersed, and his suppliants be∣fore spoken of. This indeed must needs be so, if the same were spoken of there and in this verse. But they are plainly distinguished, for it is not said, as there, the people, but thou, that is, thou Jew, herein prophesying of the con∣version of the Jews after the Gentiles, who might well be ashamed before of

their blindnesse, infidelity, and malice against Christ, but being now by faith justified, and sanctified by his grace they should be so holy and zealous for the truth, that the shame for their former mis-doings should be done away. So that it is not meant that one converted is now no more ashamed of his evill doings past: for to the Saints at Rome the Apostle saith, what fruit had ye of those things whereof ye are now ashamed? or from henceforth of any evill that he * 1.12 doth, because he is a justified person, and it is no sin in him, as the Antino∣mians of these times foolishly contend. For we ought alwayes to be ashamed [Note.] and cast down in our selves for grosse sins past, as the Apostle 1 T••m. 1. 15. and of our imperfections still remaining, as the same Apostle, Rom. 7. 2 Cor. 12. and * 1.13 to confesse them and crave pardon dayly therefore, although our lives now be led so blamelesly, that men cannot judge us, neither do we know any thing in our selves, as he saith, 1 Cor. 4. 4. I will take away from the midst of thee them that rejoice in thy pride: that is, such as in times past gloryed in this, that they were the seed of Abraham, and Gods peculiar people, &c. having nothing su∣table to his people in them, but being full of hypocrisie and sin, insulting over other Nations only for outward priviledges. And this pride was then taken away when all these and the Temple it self, meant by Gods holy Mountain, were not any more confided in, but counted vain things, without upright∣nesse of heart and holinesse of life, and faith, as was in Abraham.

I shall also leave in the midst of thee, an afflicted and poor people: Here is shewed fur∣ther, * 1.14 that all their former pride should be beaten down, and their sins morti∣fied, which should follow upon their sufferings as the fruit thereof. So that by afflicted and poor, he meaneth poor in spirit, and afflicted in soul for their sins past. And for time to come they shall no more doe iniquity or speak lyes, for * 1.15 so doth the spirit of grace work in them that are sanctified, as 1 Joh. 3. 9. If any then be workers of iniquity, or lyers, or deceivers, that beleeve in Christ, [Note.] they are no true Jews but counterfeit, Rom. 2. 29. They shall feed and lye down, and none shall make them afraid: that is, they shall live in rest and peace, as being * 1.16 then by faith justified, and so at peace with God: of lying down in rest and peace for this reason see also Psal. 4. and of feeding by faith, Joh. 6. upon the true manna Christ Jesus.

He prophesieth of the joy that should be to the Jews, as Esay 12. 6. c. 54. 1. * 1.17 For the fruition of good through Christ now beleeved in, and the cessation of misery for all time to come, v. 19. I will save her that halteth, and gather her that * 1.18 was driven out, as was before said, Mic. 4. 7.

Notes

• * 1.1

  V. 1.
• * 1.2

  V. 3.
• * 1.3

  V. 4.
• * 1.4

  V. 5. Gualter.
• * 1.5

  V. 6.
• * 1.6

  2 King. 19.
• * 1.7

  V. 7.
• * 1.8

  V. 8.
• * 1.9

  Lyra.
• * 1.10

  V. 10.
• * 1.11

  V. 11.
• * 1.12

  Rom. 6.
• * 1.13

  1 Joh. 1. Jam. 4.
• * 1.14

  V. 12.
• * 1.15

  V. 13.
• * 1.16

  Rom. 5.
• * 1.17

  V. 14.
• * 1.18

  V. 19.