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.

THen Solomon called all the Elders of Israel and the heads of the tribes, and the * 1.1 Princes of the fathers of the children of Israel to Ierusalem, to carry the ark from the Ark from the city of David, &c.] At what time this was done, is shewed v. 2. in the moneth Ethanan in the solemnity, the 7. moneth, and upon what day it began and ended, 2 Chron. 7. 9. viz. the 8. day of the 7. moneth, counting from thence 14. dayes, unto which 8. being added make 22, and upon the 23. day the people were dismissed; that is, as Iunius hath it, at the end of that day, for it was the ••••st * 1.2 of the feast of tabernacles, which began the 15. day of this moneth, and lasted 8 dayes, the first and the 8. being dayes of rest, wherein no servile work might be done. And the King chose this time, that the people might be spared from the trouble of taking this journey purposely, for now they came fitly to celebrate the feast of tabernacles before their return home. Wherefore Pellican erreth, who * 1.3 saith, that this solemnity was the 10. day, which was the day of expiation, neither did this meeting, which was to feast and to rejoyce agree to that, seeing it was a day of fasting. And whereas ch. 6. 38. it is said that all things belonging to the temple were finished in the 8. moneth, it appeareth, that this dedication was made before the finishing of all things, the great abundance of implements for greater glory being made afterwards, but this opportunity taken before in the moneth, which was fittest, being a moneth of many festivals, as appeareth, Levit. 23. For the name of the moneth Ethanan, it is most probably so called from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to come, because both then all the fruits of the earth were come in, and sacrifices came plenteously to the Tabernacle, in way of thankfulnesse: but some derive it from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 strength, because the fruits of the earth where with their garners were filled now, were the staffe and strength of the land. They, which were now gathered together, were the Princes and heads of families, who brought the people with them, as Iosephus saith.

Then the Priests bare the Ark into the most holy place, &c.] That holy signe of * 1.4 Gods presence, which had hitherto been divers times carried from place to place, as having no setled place to rest in, now cometh to one, and is after this never carried out by the Priests any more, therefore it is said, there it is to this day. But whereas the Priests are said here to carry it, 2 Chron. 5. 4. the Levits are said to carry it, and indeed to them this work was appointed, Numb. 4. This is by Mar∣tyr * 1.5 reconciled thus, the Priests, who carried it, were of the tribe of Levi, and therefore might by a generall name be called Levites, and although the Levites ordinarily carried the Ark, when they travelled far in the wildernesse, yet at some speciall times, such as this was, when God would work miracles by the Ark, the * 1.6

Priests were for more honour to carry it. And if by Levites a distinct order from the Priests of that tribe be understood in the Chronicles, it is to be thought, that the Priests took the Ark of the Levites, when they came at the Temple and had brought it thither, and so carried it into the most holy place, into which the Le∣vites might not enter, and thus both the Priests carried it, as is here said, and the Levites, as there. But it is to be noted, that they are not onely said to have carried the Ark, but also the Tabernacle and the vessels thereof, both Priests and Levites * 1.7 carried them, the one receiving them at the hands of the other, that is, the Le∣vites first of the Priests, when they had prepared them and brought them forth, and the Priests of them again, at the Temple. For hither God in his providence would have them now both brought, which had a long time been disjoyned, by this means, two places being sanctified for divine worship and sacrifice, that after this, there might be no more two places, but one onely, prefiguring the conjoyn∣ing of two peoples, Iewes and Gentiles in one Christian Church, under the true Solomon. Now the Ark was brought from Zion, and the Tabernacle from Gi∣beon, where it long abode: yet some hold it most probable, that by the Taberna∣cle at this time brought into the temple is meant the Tabernacle which David made, although the other was brought thither also afterwards, because no mention is made of any other place, from whence, but onely of Zion.

And King Solomon and all the congregation of Israel was with him before the Ark * 1.8 sacrificing sheep and oxen, which could not be numbred.] As when the Ark was car∣ried before to the Tabernacle prepared by David, the King and people went be∣fore, and the Priests having gone 6. paces stayed, and then sacrifices were offered, so at this time it is to be conceived, that King Solomon, with his train going before▪ upon a stay made of the Ark, these sacrifices being many more were offered, and they are said to be without number, because their number was so great, that it could not well be counted.

Then the Ark was by the Priests carried into the most holy place and set there, * 1.9 under the wings of the Cherubims, and they drew out the barres thereof, the heads whereof appeared out of the Sanctuary before the Oracle, and did not appear without. Iosephus relateth a miracle here, which the Rabbins say was wrought no•• ••iz. that the doors of the Sanctuary opened of themselves to give way to the * 1.10 Ark; but seeing the sacred History, which omitteth not other miracles at this time, saith nothing of this, it is rather to be rejected, as an invention of theirs, then received. For the appearing of the heads of these barres, and not appearing without, R. Solomon, as Lyra hath it, saith, that they were drawn out so farre, as * 1.11 that they did a little bear out the veil, as a womans dug doth her breast-piece, whereby a man might see that they were so farre extended, but seen they could not be by any in the Temple, no more then a mans hand having a glove upon it; and this is followed by Martyr, yet Lyra holds another solution more probable, which he saith, is the solution of the Doctours, viz. that the ends or heads of the bars might be seen without by such as were near, but not by those that were farther off, and this he confirmeth by disproving the other, in saying, that besides the veil there was a wall, which parted the most holy place from the temple; and therefore the barres could not be seen by bearing out the veil. But this is by Martyr well answe∣red, that the doores against which the barres were drawn out, stood always open, the veil hanging before it, as appeareth, for that at the passion of Christ the veil being rent, the way into the most holy place was laid open, and he conjectureth this to be the end of the barres being drawn out and standing so continually, that the passage of the high Priest, when he entred once a year, might be on both sides fenced hereby. And there they are to this day, that is, till the time of the cap∣tivity of Babylon. Iunius, There it is to this day, that is, the Ark, but the word used is of the plurall number and not of the singular. * 1.12

There was nothing in the Ark, but onely the two tables, &c] This seemeth to * 1.13 disagree with Hebr. 9. 4. where it is said, that in the Ark were these two tables and the pot of Manna, and Aarons rod; but Iunius reconcileth it thus, these were * 1.14 laid up about the Ark, but not within it, for there onely the tables were, and these

before the testimony, Exod. 16. 35. Numb. 17. and therefore he expounds opening of the tabernacle; and this is one solution of Lyra and some others, but * 1.15 he hath another, viz. That the two tables onely were first laid there, at the most precious thing, to hold which the ark was made, and that the other two were laid up there afterwards only occasionally. Things might be diversly ordered in the time of Moses and afterwards, then these three things being in the Ark, but now only the two tables of the Law, or the pot and rod were put in afterwards by Ieremiah, see my Expos. Heb. 9. 4.

And it came to passe, that when the Priests went out of the sanctuary, a cloud * 1.16 filled the house of the Lord, &c.] 2 Chron. 5. 11. This is more largely related, for all the Priests were present and not those four onely, who carried the Ark in, the distributions into courses not being at this time observed, and the Levites were also present with instruments of musick, and Priests with trumpets, 120. praising the Lord, then the cloud filled the house, neither could the Priests stand to mini∣ster for the cloud. Hereby God manifested his presence, and acceptance of this * 1.17 house for his own, as when the Tabernacle was newly set up he had done the like, Numb. 9. 15. And this meanes of manifesting his presence, he used from the first comming of the children of Israel out of Egypt, Exod. 13. 21. and espe∣cially upon Sinai at the giving of the law, and speaketh of it Levit. 16. 2. Thus almost Martyr, who also addeth, the cloud was bright, and yet dark upward, as a fire newly beginning to flame with a black cloud upon the top. But some, saith Lyra, hold, that it was a cloud shining so brightly, as that Matth. 17. at the * 1.18 transfiguration of Christ, as that the Priests were forced to go farther off, as not able to stand nigh unto it to behold it; but he rather holdeth with Martyr, that it was both bright and darknesse, because of a passage in Solomons speech. v. 12. The Lord hath said, that he would dwell in the dark.] And that the Priests retired * 1.19 further out of reverence. Pellican saith, by the Priests being driven out by this cloud appearing, was shewed, that the time should come, when this Priesthood should minister no more by carnall rights in Gods house. Comestor following Iose∣phus * 1.20 saith, that the darknesse of this cloud was such, that the Priests could not see to minister, and therefore it is said, they could not stand to minister: so likewise Hugo Cardinalis. Now because the place where the Priests stood to minister was in the Priests court, where was the brazen Altar, and aboundance of sacrifices were now offered, Tostatus thinketh, that the clouds filling of the house, is to be under∣stood * 1.21 of that court also. I hold with Lyra, that when the cloud filled the house they could not stand to minister, because they durst not presume to stand, where the glory of the Lord supplied the room, and indeed what place could they have there, where Gods glory filled all?

Then Solomon said the Lord hath said, that he would dwell in the darknesse.] That * 1.22 is, Levit. 16. 1. when he said unto Moses, that he would appeare in a cloud, so Iunius and Lyra also, but he thinketh that it may bee moreover expounded of his * 1.23 fact, in that he went before the children of Israel in a cloud in the wildernesse, and was in a cloud upon mount Sinai, and the tabernacle for his doing thus from time to time, was in effect saying, that he would dwell in it. And hereby Solomon both ga∣thered, and would have the people understand that God was now present in this cloud; which was as it were, his common habitation.

And a cloud saith Martyr, was most aptly used to shew Gods glory to men, be∣cause * 1.24 we cannot in this life see him, but darkly, and as it were, through a cloud. 1 Cor. 13. 12. but the time shall come, that we shall see him clearly, and know as we are known; where Solomon was he spake this, is expressed v. 22. 6. viz. before the brazen Altar; whereupon some think that he was in the Preists court, for there that Altar stood. But this is by others rejected, because none but the Preists might come in there; to which we may adde, that the Preists could not stand there now to minister by reason of the cloud, and therefore neither could the King be there to make this speech and prayer. It is then to be held that he stood not there, but in the Israelites court, turning his face to the Altar when he prayed; for which the scaffold upon which he stood, is said to have been set in the court; and because this * 1.25

was before the Altar, to which he first looked, and again after that, his face being tur∣ned to the people, he spake unto them; he turned himselfe again to pray, he is said to have stood by or before the Altar.

Then Solomon turned his face and blessed all the congregation of Israel, and all the * 1.26 congregation of Israel stood.] They stood, saith Ben Gerson, for none might sit in that court, but the King only for his great dignity, because it was a place of adora∣tion. What the King said when he blessed them is not set down, but it is to be un∣derstood, that he prayed for all good unto them.

Then he blessed God for fulfilling what he had promised to David his father in * 1.27 granting him his son to build him an house, which was in Davids mind, and approved before, although God in his providence had otherwise appointed it. Whence Martyr gathereth, that a man may sometimes lawfully will that, which God willeth not; viz. before that he hath revealed it, being then ready to submit to his blessed will, as Da∣vid was in this matter; and Christ when he had prayed, that that cup might passe from him. 2 Chr. 6. 5. he chose not a man to rule, that is a man & his posterity after him.

Then Solomon stood before the Lord in the presence of all the congregation of Israel, and stretching out his hands to heaven he said, &c.] 2 Chron. 6. 13. He set up a bra∣zen * 1.28 scaffold, and kneeling down thereupon, he stretched out his hands to heaven, and said; and v. 54. he is said to have kneeled upon both his knees. This scaffold was set up that he might be seen and heard the better by the people round about him. He bowed his knees for reverence to God, as we ought also to doe, especial∣ly in our publick prayers, because this gesture is specially commended unto us in the holy scriptures, although it is not to be doubted, but that devout and humble prayers made in faith are accepted of, whatsoever position of body a man bee in; standing, walking, riding, lying, or sitting: And in praying we must lift up our hands to shew that we look for all our help and comfort from heaven.

O Lord God of Israel, there is no God like unto thee.] Hee beginneth his prayer with ascribing all praise and glory to God for his excellency and sure performing of * 1.29 his promises, especially which he made to David. In saying there is no God like unto thee, he meaneth not any person in the Trinity, as the Arrians have objected it; ••ut amongst those that the superstitious world accounted Gods, for the Father, Sonne, and Holy Ghost are one God, to whom this praise is given. Then he pray∣eth for the constant performance of the promise made to David; not that hee * 1.30 doubted thereof, but for so much as it was upon condition of his posterities perse∣verance in obedience to his lawes, that this grace might be given unto them con∣tinually.

Thirdly, he sheweth that the end of his building this house was not for God to dwell in it, for the heaven of heavens could not contain him, who is infinite; but * 1.31 that the people resorting to this house to pray, which was built to the honour of his name, might the rather be heard, and have their petitions granted.

Fourthly, he beseecheth God to heare the prayers made there in divers particu∣lar cases, as 1. if any man that had wronged his neighbour came to sweare there; * 1.32 that is, saith Lyra, some goods of his neighbour being committed to his custody, if when his neighbour came to require them againe, they could not bee found, and hee to whom they were committed, came to the Temple to sweare his own innocency about the conveying of them away: for in this case he was appointed to cleare himselfe by oath, Exod. 22. that God would lay some judgement upon him, whereby it might be manifest, that he was perjured, and to deale so with the innocent, that his innnocency might plainly appeare; and so in * 1.33 other like cases. 2. If the people of Israel for their sinnes should fall before their enemies, but return and pray in this house, &c. A case is here put which was fre∣quent in the time of the Iudges, for sin to be given into the hands of their enemies, and upon their repentance and praying again, to be delivered. But how is it said, if they come and pray in this house, pardon thou their sinne and bring them back into the land; if they were carried out of the land, how could they come to pray in that * 1.34 house? Kimhi resolveth this well, the case is of some being carried away, others slaine, and some still remaining; now the meaning is, if these that remain shall hum∣ble

themselves in this house, then bring back those that were carried away captive, they also turning to thee by true repentance.

3 If the heavens be shut that it raineth not, &c.] Here by heavens, saith Martyr, [ 3] some understand the middle region of the aire, where the clouds are ingendred, * 1.35 but he understandeth rather the higher heavens, where the starres are, by the inf••••∣ence whereof rain cometh; and when this is stopped, they may be said to be shut. * 1.36 I rather think according to the common opinion that the parts from whence the rain commeth immediately are meant, or both these and the other also: and it is here intimated, that it is shut by sin, and opened by penitent prayer, whereby we may see of what extent the power of sin is, to shut the heavens from raining, and to shut out of the kingdome of heaven. There is also a judgement sometimes by too much raine, but those dry parts were seldome annoyed so; he therefore di∣rects his petition as their necessity most required, whose punishment was by drought, and not by raine.

And he prayeth not only that God would pardon their sin, but also shew them the good way and make them to walk in it, and so to send rain; whereby is inti∣mated that to come into favour with God, it is necessary not only to be sorry for our sinnes past, but also to walk righteously before him for time to come.

If famin arise in the land, if pestilence, a corrupt ayre, if blasting, the locust or * 1.37 mil dew, &c.] Here is a 4th. case, wherein many judgements are put together, [ 4] which also come for sin. A corrupt ayre is that which causeth many diseases, saith Lyra; Martyr hath it, drynesse; whereby the corn is dryed away, so as that the e••••e * 1.38 seeming full hath nothing in it when it is rubbed; Junius, Vredo a burning, by the immoderate heat of the Sun. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a smiting by the East wind ac∣cording to Pagninus. The next word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is indifferently rendred aerugo, or r••∣bigo, * 1.39 blasting, or mil-dew; and the next unto the locust, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bruchus, a kind of locust. There are divers wayes of annoying the corne, either by sharp winds, or calme weather, and hot gleames of the Sun comming upon the corne, having a dew upon it, and corrupting it; or the enemy besieging them: all which tend to samin, and come not by chance; but the divine Majesty being provoked by sin, •••• the very heathen acknowledged; for Numa Pompilius instituted the feasts c••••••ed rubigalia to be kept in May for the pacifying of the gods; as Pliny saith, lib. 18. and the feasts called Floralia were appointed by the oracles of a Sybill for the same purpose; and Theophrastus and others call it a divine force, as Martyr noteth. When any of these judgements are sent, and prayers be here made by them that * 1.40 know the plagne of their own heart, &c. for he saith, God only knoweth the hearts of all men. So that the ground of all plagues is the plague and infection of sin in a mans heart, and therefore must be healed by turning therefrom. And to God only here it is shewed, that wee must pray in all times of our misery, and not to Saints or Angels, because he only knoweth the heart, and the affections thereof; and so how to deale with every one accordingly, and not as he desireth, who hath in him an evill heart. [ 1]

Moreover for strangers, which are not of thy people Israel, &c.] Here is a fift par∣ticular * 1.41 [ 5] case of a strangers comming to the Temple to pray, that is, one who was not of the seed of Abraham, for a court was made, as for the Iewes that were cleane to come into to pray, so for those that were not yet cleansed, into which the Gentiles also might come. And this was thus done to allure the Gentiles to the worship of the true God, and that not in vain, because many did come thither to worship, and to learn the knowledge of God, as the Steward of Candaces Queen of Ethiopia, Act. 8. and many of all nations, Act. 2. And it is not to be doubted, but that this passage is propheticall of the nations flowing to the mountain of the Lord, and comming up unto it; as Esa 2. Whereas v. 43. he prayeth that the Lord would heare and doe according to all things that strangers should there pray for: but before in speaking of Israel that he would deale with every one according to his wayes, the Rabbins note, that hee prayed more for the Gentiles then for the Israelies, because to have all granted, that a man desireth is a greater thing, then to be dealt withall according to his wayes. But they say, he prayed thus for

them, because they were ignorant of the lawes of God, and therefore if God should have done for them but according to their wayes, none of their petitions could have been granted, but from the Israelites who knew the law and were in∣structed [Note.] in it, living accordingly was expected: or if they had erred herefrom, a turning to it again, or else there could be none expectance of a grant to their de∣sires.

The 6 particular case, v. 44, 45. &c. is, when God should send them to warre [ 6] * 1.42 against their enemies, as he had done Saul against the Amalekites, & Phinees against the Midianites; then if they should pray in or towards this house, hee beseecheth God to judge their cause; that is, to give them victory who goe not out of their own minds, being lead by covetousnesse or ambition, but being sent of God to ex∣ecute his judgements against the wicked enemies of his people. And hereby is in∣timated, that alwayes in making warre preparation should be made unto it by [Note.] prayer, because that even when they were sure of victory, for so much as God sent them, they were to pray to him for successe.

The 7 particular case, v. 46, 47. &c. is, when for sinne they should be delivered [ 7] into the hands of their enemies, and be carried away captive into a strange land; if * 1.43 they repent and pray towards this house: hee beseecheth God to move their ene∣mies hearts to pity them; and thus Daniel prayed in the Babylonish captivity, and the people captived, found great favour there.

In conclusion, he argueth from Gods separating of the children of Israel to be * 1.44 his peculiar people, as he spake by Moses; Deut. 7. 2 Chron. 6. there is the same * 1.45 prayer, but with some difference of words; and the words of v. 51. and v. 53. are wholy omitted, but this is added more v. 41, 42, Arise now (O Lord God) to thy rest, thou and the arke of thy strength, let thy Priests be cloathed with health, and let thy chosen people rejoyce. Turn not away thy face from thine anointed, &c. And at the end of these words, say the Rabbins, the doores of the most holy place opened alone. But I passe this over, as the Scripture doth, as an invention of their owne. For the words, the meaning is, remove not (O Lord) the Arke, the signe of thy presence any more from hence, but let it rest in the most holy place which I have built for it for ever, to the comfort of thy people. And hee calleth it the Arke of his strength, because hereby he had shewed his strength in working wonders.

Let thy Priests be cloathed with health or safety, that is, preserve them, that they * 1.46 may never again be destroyed, as sometime they were in Nob, and let thy Saints rejoyce for the safety of this place, being alwayes kept from doing any thing, whereby thou shouldst be provoked against it, to lay it wast. And never turn away thy face from me thine anointed, but if I sin, as I and all men are subject to sin, yet remember thy promises to David, and be propitious unto me, and to my posterity for ever: to this effect Pellican.

Solomon having ended his prayer made upon his knees, rose up and blessed all the * 1.47 congregation of Israel with a loud voice, &c.] His blessing was a praying for all good unto them. But, which is here omitted, 2 Chron. 7. 1. It is said, when So∣lomon * 1.48 had done praying, fire came down from heaven and consumed the burnt of∣ferings and sacrifices, and the majesty of the Lord filled the house. A cloud is said before to have filled the house, which is called the glory of the Lord, v. 6, 7. and the sacrifices of beeves and sheep offered, are said to be innumerable, but here 22000. beeves and 100000. sheep, v. 63. which we must not conceive to have been of∣fered all in one day, but in divers dayes, viz. in 14. according to the time, that this feast lasted, v. 65. and upon the 8. day, the people were dismissed, v. 66. that is, the 8. after the second 7. kept for the feast of tabernacles, as the first 7. were kept for the feast of dedication. The fire comming down upon the sacrifices, was * 1.49 to shew Gods gracious acceptance. And by reason of the great multitude of sacri∣fices, which the brazen Altar could not contain, he sanctified the middle of the Priests court, that is, saith Lyra, he caused the high Priest to sanctifie the pave∣ment * 1.50 of that court near unto the Altar, that thereupon sacrifices might be offer∣ed also.

Notes

• * 1.1

  V. 1.
• * 1.2

  Junius.
• * 1.3

  Pellican.
• * 1.4

  V. 3.
• * 1.5

  P. Martyr.
• * 1.6

  Josh 3. Josh. 6.
• * 1.7

  V. 4.
• * 1.8

  V. 5.
• * 1.9

  V. 6, 7, 8.
• * 1.10

  Josephus.
• * 1.11

  Lyra.
• * 1.12

  Junius.
• * 1.13

  V. 9.
• * 1.14

  Junius.
• * 1.15

  Lyra.
• * 1.16

  V. 10. 2 Chron. 5. 11.
• * 1.17

  P. Martyr.
• * 1.18

  Lyra.
• * 1.19

  V. 12. Pellican.
• * 1.20

  Schol. histor.
• * 1.21

  Tostatus.
• * 1.22

  V. 12.
• * 1.23

  Junius. Lyra.
• * 1.24

  P. Martyr.
• * 1.25

  2 Chron. 6. 13.
• * 1.26

  V. 14. P. Martyr.
• * 1.27

  V. 15.
• * 1.28

  V. 22. 2 Chron. 6. 13.
• * 1.29

  V. 23.
• * 1.30

  V. 25, 26.
• * 1.31

  V. 27, 28, 29.
• * 1.32

  V. 31, 32. Lyra.
• * 1.33

  V. 33, 34.
• * 1.34

  R. Kimhi.
• * 1.35

  V. 35.
• * 1.36

  P. Martyr.
• * 1.37

  V. 37.
• * 1.38

  Lyra. Junius.
• * 1.39

  Pagninus.
• * 1.40

  V. 38. V. 39.
• * 1.41

  V. 41.
• * 1.42

  V. 44, 45.
• * 1.43

  V. 46, 47, 48.
• * 1.44

  V. 53.
• * 1.45

  2 Chron. 6.
• * 1.46

  Pellican.
• * 1.47

  V. 54.
• * 1.48

  2 Chron. 7. 1.
• * 1.49

  See before upon verse 1.
• * 1.50

  Lyra.