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. I.

IN the first yeare of Cyrus, that the word of the Lord by Jeremiah might be ful∣filled, he stirred up the spirit of Cyrus, &c. What the word of the Lord was, * 1.1 Jer. 25. and chap. 29. hath been enough spoken of before. For his stirring up of Cyrus to give the Jews this liberty. Josephus sayth, that he was moved to this by * 1.2 reading Es. 44. 21, 22, 23. Theodoret, that Daniel having some familiarity with him by reason of the great grace done unto him by his Uncle Darius, in setting him over all the Kingdom, shewed him that prophesie, wherein hee was named long before he was born (for it was 170 yeers before this) and it was foretold of

him, as of the servant of God, that he should take order for the building of Ieru∣salem and of the Temple, and that Ierusalem should then be inhabited again, and that the waters of Babylon should be dryed up. And it may well be thought, that by reading this prophesie so plainly intimating a spirit above all the gods of the Heathen, for the knowledge of things to come, and by those things that had hap∣ned about Daniel, he being preserved in the Lions den, and having expounded the writing upon the wall to Belshazzar, which none of the Magitians could do, he was not only stirred up to this, but atteined to such knowledge of the true God, as that he worshipped and served him.

For he calleth him the Lord God of Heaven, &c. and ascribing unto him his ample dominion over all the Kingdoms of the earth, for he sayth, that hee had gi∣ven * 1.3 them unto him, hereby acknowledging both, that all are the Lords and at his disposing, and that he got them not by his own power, but by Gods providence, whose will therefore revealed in the prophesie of Esay, hee would apply himselfe diligently to do in providing for the rebuilding of his house at Ierusalem, so long ago ruined. By all the Kingdoms of the earth given unto him, understand all the kingdoms of Asia, that wast part of the earth, where he reigned, for in other parts he reigned not. For the piety in this King and care about building the house of * 1.4 the Lord, Pellican doubteth not to call him a type of Christ.

Who is there amongst you of all his people? the Lord be with him, and let him go * 1.5 upto Ierusalem, &c. Here he acknowledging the Jews to be Gods peculiar peo∣ple, giveth liberty to all, that would, to return, wishing prosperity unto them, and Verse 4. such as would not, but continue still in those lands hee required by this his Edict to give to such, as could go, necessaries for their journey, and gifts for the house of the Lord, which they that went, should build. For he supposed, that the poorer sort would be readiest to go and labour in that work, and that many of the richer, who had setled themselves in the Countreys, where they lived, would stay there still, wherefore it was necessary, that they should be holpen by these. Where∣as he sayth, he is the God that dwelleth at Ierusalem, it is not to be conceived, that he thought him properly the God of that place, because hee sayd before, that hee was the God of Heaven, but hereby he declared a most true faith touching God, viz. that the God, who appointed a Temple to be built him at Ierusalem, and his worship to be mayntained there, as he prescribed, was the only true God of Hea∣ven, who ruleth over all the World, neyther are any of those, whom the Heathens worship, true Gods, but dumbe Idols. Thus by Gods providence a King of the Gentiles, to the shame of the Kings of Iudah, provided for the building of that Temple to the honour of God, which by their sins had been pulled down, a very figure of that, which was done under the Gospell, when the Gentiles being intent to the building of the spirituall Temple, gave occasion to provoke the Jews to jea∣lousie, as is sayd, Rom. 10. 19. And when they corrupted and oppugned the true faith, he confessed it, as the Gentiles also under the Gospel did.

Then arose the chief of their fathers Families of Judah and Benjamin, &c. whom * 1.6 their neighbours confirmed with vessels of silver, with gold, &c. So many of the Jews, as whose hearts God stirred up, went to Ierusalem to build, and with them many more of the poorer sort, who had not of their own wherewithall to defray the charges of the journey, these, their neighbours, that is, the rich Jews, who stayed still did help with their silver and gold, and cattell or beasts to beare bur∣thens, but according to some, as Lyra sayth, the Gentiles amongst whom they * 1.7 dwelt, for the respect, which they bare to Cyrus, who commanded it, holpe them with these things. And I see not, but that it may well be thought, that they were holpen both by the one and the other.

And King Cyrus himself brought forth the vessels of the house of the Lord, * 1.8 which Nebuchadnezar had carryed away 70 yeers before, by the hands of Mi∣thredates his Treasurer, and delivered them to Sheshbazzar, Prince of the Jews. Who this Sheshbazzar was is not agreed, for whereas Expositors commonly say, that he was otherwise called Zorobabel, which name followeth here, chap. 2. 2. and chap. 3. 8. Iunius approveth it not, but upon such a reason, as I conceive not of, * 1.9 viz. because chap. 25. Thainai and his companions in their letters to Darius would

not have omitted to mention the Nation, to load the Jews cause with more ha∣tred. But to prove, that he was the same man, who was otherwise called Zoroba∣bel, the son of Shealtiel, the son of Iechoniah, let it be considered, that after this Sheshbazzar is named no more, in speaking eyther of those that went to Ierusa∣lem, chap. 2. or of the prime builders there, ch. p. 3. and 4. but only chap. 5. 14. where certain Persion Princes write to Darius, what the Iews sayd was decreed by Cyrus that name is again mentioned, and that Sheshbashazzar layd the foun∣dation of the Lords house, vers. 16. whereas, chap. 3. 8. it is plainly sayd, that Zo∣robabel did it, thus proving him to be the same man. Hee was by the Persians then called Sheshbazzar, but by the Hebrews Zorobabel, that is, a stranger to Babel, because it was hoped, that in his time they should again depart from Babylon, to go to Ierusalem. Yet the Hebrews by Sheshbazzar understand Daniel, whereas indeed the name given him in Babylon was Belshazzar, and he speaks of himself * 1.10 as being still in Babylon, Anno 3 of Cyrus, whereas this man took charge of the precious vessels carrying to Ierusalem, and carried them, vers. 11. whereas it is sayd, vers. 5. that the chiefe of the tribe of Iudah and Benjamin, and so many as whose hearts God stirred up, arose to go to Ierusalem, it is to be understood, so many of other tribes, as Iunius noteth, 1 Chron. 9. 3. and Lyra likewise, who sayth, * 1.11 That many of other tribes were joyned to the kingdome of Judah in Iosiah his * 1.12 time, 2 Chron. 34. and so they were together carried away captive into Babylon, and returned together. Whereas their rising up to goe is spoken of, as if they had gone immediatly after the liberty given, Comestor sayth, That they made such slow haste, that they went not, till the third yeereafter, when Zachariah and * 1.13 Haggas by their prophesying stirred them up. And this hee seemeth to ground upon Ierom, who sayth, That the seventh yeare of the seventh Decad was the first * 1.14 of Cyrus, and so in his third, full seventy yeares were expired. But whereas hee sayth, That they went not, till they were stirred up by Zachary and Haggai, this agreeth not to the foresaid time, because their prophesying was many years after, viz. the second of Darius, Ezra 2. 24. 5. 1. that is, as Iunius sayth, of Darius * 1.15 Nothus betwixt which and the first of Cyrus were 107 yeares. But according to others, it was Darius Histaspis, and so the building was hindered but sixteen or seventeen yeares. I see no reason therefore why we should follow Comestor herein, but hold rather, that so soon as they had leave given them by Cyrus, they prepa∣red to return, and returned, as is here said. And yet, as Pellican sayth, All that * 1.16 were godly returned not, as Daniel and Mordecai, &c. for by a divine providence some such were held still in Babylon, that by their means others who remayned, might be upheld in the knowledge and worship of the true God, and many of the Gentiles converted.

In reckoning up the vessels of Gold and Silver belonging to the Temple, about 2500 being numbred, it is sayd, they all were 5400, because it was thought good * 1.17 not to give the particular sums first, of all the kinds, to avoid tediousnosse, so Ly∣ra. * 1.18 Yet in the Greek of Sixtus, there are reckoned up by their kinds 5496. Iose∣phus hath 4210. All that which is sayd in this Chapter is morally, or rather alle∣gorically * 1.19 applyed thus by Lyra. Cyrus figured out Christ Jesus, being therefore called Christus Domini, Esay 45. For as he proclaimed liberty, when God had gi∣ven him all kingdoms, to all Gods people to goe and build the Temple: so Christ having all power given unto him in heaven and in earth, as he sayd, gave liberty to the captives by sin, and then the chiefe of their Fathers Families rose up, that is, the twelve Apostles, and the seventy Disciples and others, who were moved by the Lord to this work amongst the Gentiles, by preaching and working miracles to build up the spirituall Temple, being holpen by their neighbours, when as the people, amongst whom they preached, sold and brought in the price of their pos∣sessions and layd them downe at the Apostles feet. The precious vessels of the Temple which Nebuchadnezar had carryed away, and put in the Temple of his gods, now restored by Cyrus, figured out men, whom the Devill had used as his instruments to serve sin in former times, now by Christ restored to their right use, viz. to serve God in holinesse, &c.

Notes

• * 1.1

  Vers. 1.
• * 1.2

  Iosephus. Theodor.
• * 1.3

  Vers. 2.
• * 1.4

  Pellican.
• * 1.5

  Vers. 3.
• * 1.6

  Vers. 5. 6.
• * 1.7

  Lyra.
• * 1.8

  Vers. 7. 8.
• * 1.9

  Iunius.
• * 1.10

  Dan. 1. Dan. 10. 1.
• * 1.11

  Iunius.
• * 1.12

  Lyra.
• * 1.13

  Schol. hist.
• * 1.14

  Ierom.
• * 1.15

  Iunius.
• * 1.16

  Pellican.
• * 1.17

  Vers. 9.
• * 1.18

  Lyra.
• * 1.19

  The Allegory.