Annotations Upon the Historical Books Part 2, Ezra

Annotations Upon the Historical Books Part 2 · Ezra

p. 735ANNOTATIONS Upon the book of EZRA.

CHAP. I.

NOw in the firſt yeare of Cyrus king of Perſia, &c.] That this book of Ezra was alwayes acknowledged by the Jews a part of the ſacred Canon of Scripture, I find not queſtioned by any: indeed who was the penman and writer of it we cannot abſolutely ſay, yet generally it is held that it was written by Ezra whoſe name is ſet as the title of the book, and it is the more probable, becauſe he was of the chief ſtock of the prieſts, the ſonne, that is, the grandchild of Seraiah, chap. 7.1. who was the chief priest in the dayes of Zedekiah, and ſlain by the Chaldeans when Jeruſalem was deſtroyed by them, 2. Kings 25.18.21. and withall, becauſe he lived when theſe things were done which are related in this book, to wit, in the time of the peoples return from Babylon, and was a ready ſcribe, as is expreſſely noted of him, chap. 7.6. and ſo the more likely to continue the hiſtory of the commonwealth of the Jews in his times, as the prophets that lived in the former ages had ſeverally done in their times. The firſt two verſes are word for word the ſame that we have in the cloſe of the foregoing book of the ſecond of Chronicles (which hath moved ſome Expoſitours to think that the books of the Chronicles were alſo written by Ezra) and therein we are told, that in the firſt yeare of Cyrus king of Perſia, that is, in the firſt yeare of his Empire, the firſt yeare of his reigne over Babylon (for he had then been king of Perſia above twenty years) he gave the Jews libertie to return again into their own countrey: we muſt know that Nebuchadnezzar after the taking of Jeruſalem had ſubdued all the nations round about, as was propheſied of him; yea even Egypt amongſt the reſt, the greateſt and ſtrongeſt of all thoſe bordering nations, Jer. 25.9, 10, 11. Behold, I will ſend and take all the families of the north, ſaith the Lord, and Nebuchadrezzar the king of Babylon my ſervant; and will bring them against this land, and againſt the inhabitants thereof, and againſt all theſe nations round about, &c. And this whole land ſhall be a deſolation, and an aſtoniſhment; and theſe nations ſhall ſerve the king of Babylon ſeventy years, Iſa. 20.4. So ſhall the king of Aſſyria lead away the Egyptians priſoners, and the Ethiopians captives, young and old, naked and barefoot: ſee alſo Jer. 43.10, 11. and 44.30. and thus was the Babylonian Empire raiſed by Nebuchadnezzar, which he left to Evilmerodach his ſonne, and he to Belſhazzar his ſonne, according to that, Jer. 27.7. All nations ſhall ſerve him, and his ſonne, and his ſonnes ſonne: But then in Belſhazzars time this great Empire was ruined by the Medes and Perſians, who beſieged Babylon, took it, and deſtroyed it utterly, and ſlew Belſhazzar, and ſo fulfilled what was propheſied, Iſa. 47.1. Come down, and ſit in the duſt, O virgin daughter of Babylon, ſit on the ground, there is no throne, O daughter of the Chaldeans, &c. and ſo Jer. 50.1, 2, 3. and thus the Empire was tranſlated from the Babylonians to the Perſians: indeed in this warre againſt Babylon, the Medes had the chief p. 736ſtroke for Darius Medus (or Cyaxares) did command in chief in this warre, and the army conſiſted moſt of his people, Iſa. 13.17. Behold, I will ſtirre up the Medes againſt them, which ſhall not regard ſilver, &c. and Jer. 51.11. The Lord hath raiſed up the ſpirit of the kings of the Medes: for his device is againſt Babylon, &c. and therefore when Balthazar or Belſhazzar was ſlain he was made king, Dan. 5.30, 31. In that night was Belſhazzar the king of the Chaldeans ſlain, and Darius the Median took the kingdome, being about threeſcore and two years old: but yet withall, firſt, becauſe Cyrus (who was then abſolute king of Perſia, or Viceroy thereof under Darius the Mede) did joyn with Darius in this expedition againſt Babylon, and by his valour and policie chiefly the citie was taken, as being the man preordained and forenamed by God himſelf for this great action: ſecondly, becauſe Darius it ſeems ſtayed not in Babylon, but returned into Media, and left Cyrus as his Viceroy in his room: and thirdly, becauſe (Darius who was Cyrus his great uncle, and as ſome think his father in law alſo) lived not full two years after, but left all to Cyrus his heir: therefore even from the firſt Cyrus was eſteemed the Monarch of thoſe parts, and however in truth till the death of his uncle Darius the Mede, he was abſolute Monarch, but held alſo under him as his Viceroy, as is evident, Dan. 6.28. This Daniel proſpered in the reigne of Darius, and in the reigne of Cyrus the Perſian: yet the very firſt yeare after the conqueſt of Babylon was reckoned as the firſt yeare of Cyrus reigne, as we ſee here, where it is ſaid that in the firſt yeare of Cyrus king of Perſia God ſtirred up his ſpirit to let the Jews go home to their own countrey, &c. that the word of the Lord by the mouth of Jeremiah might be fulfilled, to wit, the promiſe concerning the deliverance of the Jews out of their captivitie at the end of ſeventy years, through the favour of Cyrus, Jer. 29.10. After ſeventy years be accompliſhed at Babylon, I will viſit you, and perform my good word towards you, in cauſing you to return this place.

Verſ. 2. Thus ſaith Cyrus king of Perſia, The Lord God of heaven hath given me all the kingdomes of the earth, &c.] It ſeems that by Daniel or ſome other of the Jews, that it was diſcovered to Cyrus that many years before the Lord had told them by his prophets, that one Cyrus ſhould vanquiſh Babylon with other nations, and then ſhould freely deliver the Jews out of their captivitie, and cauſe their citie and Temple to be again built, all which for his better ſatisfaction they might ſhew him in the writings of the Prophet Iſaiah, Iſa. 44.1. —13. And hence it was that he acknowledged that God had charged him to build the Temple, and confeſſed that thoſe kingdomes which he had ſubdued were given him of God; uſing theſe high terms, The Lord God hath given me all the kingdomes of the earth, either out of an affectation of the univerſall Monarchy of the whole world; or out of an hyperbolicall oſtentation of the largeneſſe of his Empire, to which all the kingdomes in thoſe parts of the world were ſubdued: according to thoſe expreſſions we meet with elſewhere, Luke 2.1. There went out a decree from Ceſar Auguſtus that all the world ſhould be taxed; and Acts 2.5. And there was dwelling at Jeruſalem Jews devout men out of every nation.

Verſ. 4. And whoſoever remaineth in any place where he ſojourneth, let the men of his place help him with ſilver, &c.] That is, whoſoever abideth as a ſtranger or ſojourner in any place of my dominion and hath a mind to go up to Jeruſalem, p. 737let the men that dwell in that place furniſh him with all proviſions requiſite for his journey, beſide that which they ſhall ſend by them as a free-will-offering for the building or ſervice of the Temple: the tranſporting of ſilver, and gold, and other commodities is in many places ſeverely forbidden, and ſo happely it was there; the king therefore gives licence to the Jews by his proclamation, for the carrying away of theſe things, and withall encourageth the people to afford them what help they could, by letting them know that his deſire was they ſhould be plentifully furniſhed with all things neceſſary.

Verſ. 5. Then roſe up the chief of the fathers of Judah and Benjamin, and the priests and the Levites, with all them whoſe ſpirit God had raiſed to go up, &c.] To wit, both of theſe and the other tribes alſo: ſome even of Judah and Benjamin went not, as being well ſettled where they were, and loth to remove; or deſirous to ſee firſt how theſe will ſpeed; but thoſe whoſe ſpirits God had ſtirred up went, not of theſe tribes onelyonly, but of others alſo, 1. Chron. 9.3. And in Jeruſalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim and Manaſſeh; and therefore ſome conceive that at this time that propheſie of Ezekiel was fulfilled, Ezek. 37.16, 17.21, 22. Sonne of man, take thee one ſtick and write upon it, For Judah, and for the children of Iſrael his companions: then take another stick, and write upon it, For Joſeph the ſtick of Ephraim, and for all the houſe of Iſrael his companions. And joyn them one to another into one ſtick, and they ſhall become one in thy hand: and ſay unto them, Thus ſaith the Lord God, Behold, I will take the children of Iſrael from among the heathen whither they be gone, and will gather them on every ſide, and bring them into their own land. And I will make them one nation in the land upon the mountains of Iſrael, and one king ſhall be king to them all: and they ſhall be no more two nations, neither ſhall they be divided into two kingdomes, any more at all.

Verſ. 7. Alſo Cyrus the king brought forth the veſſels of the houſe of the Lord, &c.] Though the moſt of them were cut and defaced, and onelyonly laid up in the treaſury of the houſe of their gods (of which Bel was the chief, Eſay 46.1. Bel boweth down, Nebo ſtoopeth, &c. Jer. 51.44. I will puniſh Bel in Babylon, &c. and that as a monument of the taking of Jeruſalem, 2. Kings 24.13. And he carried out thence all the treaſures of the houſe of the Lord and the treaſure of the kings houſe, &c. or elſe that place in the kings muſt be meant of the veſſels which Solomon made, which being old and worn with age were cut in pieces, there being others alſo made afterwards for the uſe of the Temple, which were carried away whole, and now reſtored: at this time alſo the king ſent letters with them to command his deputies in Syria to afford them all neceſſaries, chap. 6.1.

Verſ. 8. And numbred them unto Sheſhbazzar the prince of Judah.] That is, Zerubbabel; for he that laid the foundation of the Temple is called Zerubbabel, chap. 3.8. In the ſecond monethmonth began Zerubbabel the ſonne of Shealtiel, &c. to ſet forward the work of the houſe of the Lord: and elſewhere Shebazzar, chap. 5.16. Then came Shebazzar and laid the foundation of the houſe of God: he was the chief prince of the tribe of Judah, and of the bloud royall, the ſonne of Salathiel, and grandchild of Jechoniah, Matth. 1.12. and ſo was by Cyrus made ruler of thoſe that now went up to Jeruſalem, chap. 5.14. Thoſe did Cyrus the king take out of the p. 738Temple of Babylon, and they were delivered unto one whoſe name was Sheſhbazzar, whom he made governour: and thus the government was ſtill in the tribe of Judah according to that prophecy of Jacob, Gen. 49.10. The ſceptre ſhall not depart from Judah, &c.

Verſ. 9. Nine and twenty knives.] Theſe knives were ſuch doubtleſſe as were uſed by the prieſts in killing the ſacrifices, and being it ſeems trimmed richly with gold and ſilver, are therefore reckoned here amongſt the plate that was carried out of the Temple by Nebuchadnezzar, and now reſtored by Cyrus.

Verſ. 10. Silver baſons of a ſecond ſort, foure hundred and ten.] That is, of another ſize, or of another kind and faſhion, happely thoſe of the firſt ſort were for the ſervice of the Temple, theſe of the ſecond ſort for the courts and chambers.

And other veſſels a thouſand.] That is, other veſſels of the chief ſort: for this is not the number of all the other veſſels, great and ſmall, not before mentioned, as is evident in the following verſe.

Verſ. 11. All the veſſels of gold and of ſilver, were five thouſand and foure hundred.] That is both of thoſe before mentioned, and thoſe that are here particularly expreſſed.

CHAP. II.

Verſ. 1. NOw theſe are the children of the province, that went up out of the captivity, &c.] In this chapter we have a catalogue of thoſe that went out of Babylon with Zerubbabel, when Cyrus by his proclamation gave them liberty to return. Some conceive they are called the children of the province, becauſe they had dwelt in Babylon. But I rather conceive that it is the land of Judea which is here called the province, and ſo with reſpect thereto, the Jews are here called the children of the province, becauſe Judea was now one of the provinces that were in ſubjection to the Babylonian Empire, according to that Eſther 1.1. Ahaſuerus which reigned from India even unto Ethiopia, over an hundred and ſeven and twenty provinces. Now though it be moſt probable that ſome of the ten tribes that were carried into Aſſyria before Nebuchadnezzars reigne, did now return with Zerubbabel, chap. 1.5. yet becauſe there were but few of them to ſpeak of, therefore they that returned, are ſaid to be thoſe whom Nebuchadnezzar had carryed away, and they are ſaid to have returned every one unto his citie, whereby is meant not the cities wherein they had formerly dwelt, but the cities appointed them by their preſent governours for their dwelling; for thoſe of the ten tribes that did now return, dwelt not in the cities of Samaria, but in the cities of Judah.

Verſ. 22. Jeſhua, Nehemiah, Seraiah, &c.] Theſe that are here expreſſed by name, were doubtleſſe the chiefeſt and moſt eminent of thoſe that went now with Zerubbabel, the moſt of them happely captains and governours of the people, and then afterwards he addes in the ſequel of the chapter, the number of the men of the people of Iſrael, that is, how many there were of the people. Now concerning thoſe that are expreſſed by name, we muſt note; firſt, that Jeſhua was the high prieſt the ſonne of Jozadak, chap. 3.2. called elſewhere Joſhua the ſonne of Joſedech, as Haggai 1.1. the great aſſiſtant of Zerubbabel, in the building of the Temple: ſecondly, that in Nehem. 7.7. where the catalogue of thoſe that did at firſt go up p. 739with Zerubbabel is again ſet down, ſome of theſe here mentioned are called by other names, as Seraiah is there called Azariah; Relaijah, Raamiah; Miſper, Miſpereth; and Rehum, Nahum; and withall there is one added there, to wit, Nahumani, that is not mentioned here: and thirdly, that it is not probable that either Nehemiah here mentioned, was that famous Nehemiah the pen-man of that book of Scripture which is called by his name; or Mordecai, that famous Mordecai that was Eſthers uncle, but two others of the ſame name: for firſt, had that Nehemiah gone up in the firſt yeare of Cyrus, he muſt needs have been well ſtricken in years, and yet we ſee he was cup-bearer to Artaxerxes, Neh. 2.1. and the Perſians uſed to have young men to attend them in ſuch places: and ſecondly, from the firſt yeare of Cyrus to Darius the laſt who was beaten by Alexander the great, there was at leaſt two hundred years and upwards, and till the time of that Darius the laſt, did that famous Nehemiah live; for in his book mention is made of Jaddua the prieſt, Neh. 12.11. of whom we reade in Joſephus that he met Alexander the great in his prieſtly robes, and ſo ſtayed him from doing any hurt to the city and Temple: and as for Mordecai Eſthers uncle, he brought up Eſther in Shuſhan in Perſia long after this in the dayes of Ahaſuerus (or Zerxes) and therefore did not return with Zerubbabel in the firſt yeare of Cyrus, as this Mordecai did.

Verſ. 3. The children of Paroſh, &c.] That is, the poſterity of Paroſh, or rather the family whereof Paroſh was the head or chief: afterwards verſ. 21. many of the people are mentioned by the names of the cities where they had formerly dwelt, as the children of Beth-lehem, the children of Netophah, &c. but that the proper names here mentioned are not the names of cities, but the names of men that were the heads of families is evident, Neh. 10.14. where many of them are mentioned as the chief of the people that ſealed the covenant.

Verſ. 5. The children of Arah, ſeven hundred ſeventy and five.] Neh. 7.10. it is ſix hundred fifty two, which muſt thus be reconciled, that ſeven hundred ſeventy five (as here is ſaid) gave up their names in Babylon that they would return, but onelyonly ſix hundred fifty two mentioned in Nehemiah, came up into Judea; the reſt changing their minds, or dying by the way: and the like muſt be held concerning verſ. 8, 27, 28, 33, 42, 60.

Verſ. 6. Of the children of Jeſhua and Joab, two thouſand eight hundred and twelve.] Neh. 7.11. the number is, two thouſand eight hundred and eighteen; to wit, becauſe when they came up into Judea, there were ſix more then had given up their names in Babylon, the like muſt be held concerning verſ. 10, 11, 13, 14, 15, 17, 19, 35, 41, 65.

Verſ. 16. The children of Ater of Hezekiah, ninety and eight.] That is, whereas there were ſeverall families deſcended of Ater of the children of Hezekiah, who was the head of one of thoſe families, there were ninety and eight.

Verſ. 21. The children of Beth-lehem, &c.] That is the children of thoſe that were formerly inhabitants of Beth-lehem: and ſo we muſt underſtand the following verſes, wherein there are any townes or cities mentioned.

Verſ. 25. The children of Kirjath-arim, Chephirah, &c.] Or Kiriath-jearim and Ceprah, Neh. 7.29.

Verſ. 29. The children of Nebo, fifty and two.] Not Nebo in the tribe of Ruben, p. 740but Nebo in the tribe of Judah, called uſually Nob, and therefore Nehemiah calleth it the other Nebo. Neh. 7.33.

Verſ. 30. The children of Magbiſh, an hundred fifty and ſix.] Theſe are not mentioned at all in Nehemiah, ſee above verſ. 5.

Verſ. 43. The Nethinims.] See 1. Chron. 9.2.

Verſ. 44. The children of Siaha.] Or Sia, Neh. 7.47.

Verſ. 55. The children of Solomons ſervants.] That is, the ſtrangers, proſelytes that were imployed by Solomon in the building of the Temple, and having lived long amongſt the children of Judah, were now reckoned amongſt them.

Verſ. 61. Which took a wife of the daughters of Barzillai the Gileadite, and was called after their name.] Some conceive that Barzillai was a prieſt, and theſe prieſts that married the daughters and heirs of the family, were therefore called by that name, but becauſe they could not prove their genealogie were put from the prieſthood: Others conceive, that theſe prieſts marrying into the noble family of Barzillai, diſregarding the honour of the prieſthood, becauſe in the captivity where they were not imployed as prieſts in offering up ſacrifices, they had neither any profit nor honour by being prieſts, did therefore chuſe to be called after the family of their wives; but now being returned to Judea, and the prieſthood growing into fame and requeſt again, theſe degenerate prieſts would fain have taken place among the prieſts of the Lord; but not being now able to prove their genealogie they were amongſt others put from the prieſthood.

Verſ. 63. And the Tirſhatha ſaid unto them, that they ſhould not eat, &c.] Tirſhatha is a name of office, as the commiſſary the governour or deputy of the king. It is elſewhere given to Nehemiah, Neh. 8.9. And Nehemiah which is the Tirſhatha: and therefore ſome think that this catalogue was taken by Nehemiah though it be ſet down here: but becauſe Nehemiah came out of Babylon ſo long after the Jewes came firſt thence, therefore it is rather here meant of Zerubbabel who was now chief governour, called alſo Sheſhbazzar, chap. 1.8. and whereas it is here ſaid, that theſe prieſts that could not prove their genealogie, ſhould not eat of the moſt holy things, till there ſtood up a prieſt with Urim and with Thummim, hereby it is manifeſt, that the Urim and Thummim was either loſt or burnt together with many other things when the Chaldees took Jeruſalem, and indeed however Zerubbabel hoped as it ſeemes by theſe words, that they might by the providence of God he had again; yet they were never found again, the Lord thereby teaching the Church that the ceremonies were going and the Meſſias coming, that ſalvation was not to be placed in the ordinances of Moſes, but that they were ſhortly to expect the true Urim and Thummim Chriſt Jeſus, the high prieſt of their profeſſion.

Verſ. 64. The whole congregation together, was fourty and two thouſand three hundred and threeſcore.] That is, both of thoſe of Judah and Benjamin, of whom the particular numbers are before punctually expreſſed, and thoſe of the other ten tribes who are not here mentioned. If we ſumme up the particular numbers before ſet down, they all amount but to twenty nine thouſand eight hundred and eighteen, which is above twelve thouſand leſſe then the totall ſumme here expreſſed, and theſe no doubt were thoſe of the other ten tribes that returned with their brethren of Judah and Benjamin, 1. Chron. 9.3. And in Jeruſalem dwelt of the children of Judah p. 741and of the children of Benjamin, and of the children of Ephraim and Manaſſeh: we no where reade of ſo many that were carryed into Babylon, but it ſeems they multiplyed greatly in Babylon as formerly in Egypt.

Verſ. 65. And there were among them two hundred ſinging-men, and ſinging-women.] Theſe were ſuch as were imployed amongſt them in ſinging at their weddings and funerals, and ſuch other ſolemnities, 2. Chron. 35.25. in Nehemiah 7.67. it is ſaid there were of theſe two hundred forty five, but for this, ſee the note above, verſ. 6.

Verſ. 68. When they came to the houſe of the Lord which is at Jeruſalem, &c.] That is, to the place where the Temple had ſtood.

Verſ. 70. So the prieſts and the Levites, and ſome of the people, &c.] That is, ſome of the people dwelt in the cities to the prieſts and Levites aſſigned for their habitation.

CHAP. III.

Verſ. 1. ANd when the ſeventh monethmonth was come, &c.] That is, when the ſeventh monethmonth approached, for they began to offer burnt offerings on the firſt day of the monethmonth, verſ. 6. From the first day of the ſeventh monethmonth began they to offer burnt offerings unto the Lord, &c. becauſe there were many feſtivals by the law appointed to be kept on this monethmonth (which were the firſt after their return out of Babylon) to wit, the feaſt of trumpets on the firſt day, Levit. 23.24. the feaſt of expiation or day of attonement on the tenth day, Levit. 23.27. and the feaſt of Tabernacles, on the fifteenth day, Levit. 23.34. and beſides the firſt feaſt of the dedication of the Temple was on this monethmonth, 1. Kings 8.2. &c. therefore the people having ſpent ſome time in ſettling their own domeſticall affairs in the ſeverall towns and cities where they were to dwell, at leaſt the ſeventh monethmonth approaching they did unanimouſly aſſemble together unto Jeruſalem, that they might build the altar, and prepare for the keeping of theſe ſolemnities.

Verſ. 3. And they ſet the altar upon his baſes, &c.] That is, they built the altar upon the foundations of Solomons altar which were ſtill ſtanding, and the reaſon of this is added in the following words (for fear was upon them becauſe of the people of thoſe countries) that is, they laid not a new foundation for haſte, becauſe they feared, that if it were not ſoon diſpatched, they ſhould be hindred by the Samaritanes the neighbouring inhabitants of that countrey, who already it ſeems began to threaten them, and to bandy againſt them. Yet ſome conceive that in theſe words a reaſon is given, not why they built the altar upon the old baſes or foundations of Solomons altar, but why they would not ſtay the building of the altar till the temple was built: it was, becauſe they were afraid of the Samaritanes; and ſo they haſtened the building of the altar, that by offering up ſacrifices to God, they might ſeek his favour and aſſiſtance againſt thoſe their envious and malignant neighbours.

Verſ. 4. They kept alſo the feast of tabernacles, &c.] With what extraordinary ſolemnity this feaſt was afterward kept, we ſee, Neh. 8.13.18.

Verſ. 6. From the firſt day of the ſeventh monethmonth began they to offer burnt offerings, &c.] Which was the day appointed by the law for the feaſt of trumpets, p. 742Levit. 23.24. In the ſeventh monethmonth, in the firſt day of the monethmonth, ſhall ye have a ſabbath, a memoriall of blowing of trumpets.

Verſ. 9. Then stood Joſhua, with his ſonnes and his brethren, &c.] Not the ſonne of Joſedech the high prieſt, but a Levite of the ſame name, of whom mention is made before, chap. 2.40.

Verſ. 11. Giving thanks unto the Lord; becauſe he is good, for his merciemercy endureth for ever towards Iſrael, &c.] To wit, ſinging the 118. or the 136. Pſalme. See 2. Chron. 5.13. and 7.3.

Verſ. 12. Ancient men that had ſeen the first houſe, when the foundation of this houſe was laid before their eyes, wept with a loud voice, &c.] To wit, both becauſe many of the holy things that were in the former houſe were like to be wanting in this, and eſpecially becauſe the glory of this building was not likely to equall the glory of the firſt which Solomon built; a ſhadow intimating the wearing away of the legall ceremonies. Yea thus it continued to be with the people, when afterwards the building of the Temple went forward in the dayes of Darius, whence it was that Haggai the Prophet, who propheſied in the ſecond yeare of Darius the king, Hag. 1.1. did encourage and comfort the people with that promiſe, Hag. 2.9. The glory of this latter houſe ſhall be greater then of the former; which yet he meant not of the glory of the building; but of the glorious appearance of Chriſt the promiſed Meſſiah herein: nor needs it ſeem ſtrange that ſome were now living that had ſeen the former Temple; for that was deſtroyed in the eleventh yeare of the captivitie, 2. Kings 25. and therefore it was but threeſcore years after that when the foundations of this new houſe were laid.

CHAP. IV.

Verſ. 2. THen they came to Zerubbabel, and to the chief of the fathers, and ſaid unto them, Let us build with you, &c.] This they did doubtleſſe not out of any ſincere deſire to ſet forward the building, or to advance the worſhip of God (for theſe Samaritanes that ſpake this were alwayes deadly enemies to the Jews) but either to curry favour with Cyrus (for becauſe he now favoured the Jews and gave way to the building of the Temple, therefore they would be as one people with them, and approve it by joyning with them in this holy work) or elſe out of hope that their people being mingled with the Jews in this work, there would ſome contention ariſe, and ſo the work would be hindred; yet to the end they might prevail with the Jews, they alledged they ſerved and ſacrificed to the true God of Iſrael (as indeed they pretended to do, though withall they ſerved their idol-gods too, 2. Kings 17.33. They feared the Lord, and ſerved their own Gods) even ſince the dayes of Eſarhaddon king of Aſſur, who was the ſonne of Shalmaneſer, and grandchild of Sennacherib, 2. Kings 19.37. and it ſeems brought a new colony of ſeverall nations into the land of Samaria, as his father had done before him.

Verſ. 3. You have nothing to do with us, to build an houſe unto our God, &c.] Thus Zerubbabel and the reſt anſwered the Samaritanes, becauſe they were idolatours, and neither were of the ſtock of Iſrael, nor did purely worſhip the God of Iſrael: therefore they proteſted againſt them, that they had nothing to do with the Temple to ſacrifice there, and ſo alſo not to joyn with them in the building of it, alledging p. 743withall that they would build it themſelves, as ſay they, king Cyrus the king of Perſia hath commanded us, wherein they give them to underſtand that the commiſſion they had from the king, did warrant them to do what they did.

Verſ. 4. Then the people of the land weakned the hands of the people of Judah, &c.] That is, when Samaritanes could not by fraud accompliſh their deſires, becauſe the Jews would not admit them to joyn with them in building the Temple, then they uſed other means to hinder them in their work; to wit, partly by threatning them, and by raiſing any falſe rumours that might diſcourage them, and partly, no doubt, by uſing all means that they might not have thoſe materials and money out of the kings revenues which Cyrus had commanded ſhould be given them for the building of the Temple, chap. 6.3, 4.

Verſ. 5. And hired counſellours againſt them, to fruſtrate their purpoſe, &c.] That is, the Samaritanes did not onelyonly do what themſelves could to hinder the Jews in building the Temple, but by bribes alſo they ſecretly hired ſuch as were powerfull with the king of Perſia; to wit, the deputies and governours in Samaria and other provinces, yea, and thoſe that were of his privie counſel in Perſia, to adviſe the king by many falſe pretences and informations, to diſanull that decree which had been made for the building of it▪ and this they did all the dayes of Cyrus king of Perſia, even untill the reigne of Darius king of Perſia; that is, all the dayes of Cyrus and Cambyſes his ſonne, and Smerdis the Magus (who a while uſurped the kingdome after Cambyſes death) unto the ſecond yeare of Darius the ſonne of Hyſtaſpes, when the work of the Temple was again ſet forward, verſ. 24. So it ceaſed unto the ſecond yeare of the reigne of Darius king of Perſia; and that by the incouragement of the Prophet Haggai, Hag. 1.1. In the ſecond yeare of Darius the king, in the ſixth monethmonth, in the firſt day of the monethmonth, came the word of the Lord by Haggai the prophet unto Zerubbabel, &c, It may ſeem ſtrange indeed that the building of the Temple ſhould be hindred in Cyrus time; but for this we muſt know that Cyrus going abroad a while after the return of the Jews, to finiſh ſuch other warlike expeditions as he had in hand, he left Cambyſes his ſonne, or Viceroy, to govern the kingdome in his abſence, who is therefore called the Prince of the kingdome of Perſia, Dan. 10.13. and with him thoſe counſellours mentioned did ſo farre prevail, that he countermanded the building begun. Cyrus being dead, Cambyſes reigned in his ſtead, a wicked and cruell Prince (that as other hiſtories report, ſlew his brother and married his own ſiſter, and afterwards put her to death) and no marvell though he were an enemy to the Jews, when he reigned as abſolute king in his own right, having been ſo when he governed the kingdome as Viceroy in his fathers right: eſpecially if we conſider what other hiſtories report, that he was reſolved to invade Egypt, and therefore he might well fear the Jews, who were accuſed to be alwayes a rebellious people, and ready ſtill to ſide with Egypt: whileſt he was abroad following the warres, one Smerdis one of his Magi (pretending himſelf to be Smerdis the brother of Cambyſes) uſurped the kingdome, whereof Cambyſes hearing, as he was mounting his horſe to haſte home, his ſword unſheathing ran into his thigh, and ſo he died without iſſue: God revenging the great wrong he had done to his people. He being dead, the ſeven Princes of Perſia ſoon ſlew the uſurping Magus, and and then Darius Hyſtaſpes was choſen Emperour, in whoſe ſecond yeare a decree was p. 744made for the Jewes rebuilding of the Temple, chap. 6.1. Many learned men indeed are of opinion that it was Darius Nothus, that was long after Darius Hyſtaſpes, that made this decree, and that Darius the ſonne of Hyſtaſpes is here mentioned incluſively, as one of thoſe kings in whoſe time the building of the Temple was hindred: but from the firſt yeare of Cyrus to the ſecond of Darius Nothus is ordinarily accounted above one hundred and thirty years: and firſt, Zerubbabel being of ſome good years when he came out of Babylon, it is not probable that he ſhould live ſo long, and yet we know that he laid the foundations of the Temple in Cyrus his dayes, and he alſo finiſhed it in the ſixth yeare of Darius, according to that propheſie, Zach. 4.9. The hands of Zerubbabel have laid the foundation of this houſe, his hands ſhall alſo finiſh it; and thou ſhalt know that the Lord of hoſts hath ſent me unto you: and ſecondly, ſome of thoſe that had ſeen the Temple before it was deſtroyed by the Chaldeans, were it ſeems alive when that decree of Darius was made, Haggai 2.3. Who is left among you that ſaw this houſe in her firſt glory? and how do you ſee it now? is it not in your eyes in compariſon of it, as nothing? which could not be if it were Darius Nothus; either therefore it was Darius the ſonne of Hyſtaſpes that renewed Cyrus his decree, or elſe of neceſſity we muſt hold that the king of Perſia reigned not in their ſeverall times, ſo long as it is by all Hiſtorians reported they did, which if we might admit, then happely it might be ſaid that it was Darius Nothus (of whom mention is made, verſ. 24. of this chapter, and chap. 6. verſ. 1. who made a new decree to ſecond that of Cyrus for the rebuilding of the Temple, and that theſe words are meant of the reigne of Darius the ſonne of Hyſtaſpes incluſively, he being numbred amongſt thoſe kings in whoſe times the enemies of the Jewes did by underhand dealing trouble them, and ſeek to fruſtrate their purpoſe in building the Temple.

Verſ. 6. And in the reigne of Ahaſuerus, in the beginning of his reigne, wrote they unto him an accuſation against the inhabitants of Judah and Jeruſalem.] They that hold that Darius the ſonne of Hyſtaſpes is mentioned in the former verſe incluſively, to wit, that to the end of his reigne, the enemies of the Jewes did ſecretly hire counſellours againſt them to hinder them in their work, they alſo hold that Ahaſuerus here mentioned, was Xerxes that fourth rich king of Perſia, mentioned Dan. 11.2. And the fourth ſhall be farre richer then they all, and by his ſtrength through his riches he ſhall ſtirre up all against the realme of Grecia; and that he was called Ahaſuerus, that is an hereditary prince, becauſe he was the firſt ſonne of Darius Hyſtaſpes by his wife Atoſſa, who was the daughter of Cyrus, and that in the beginning of his reigne the Jewes enemies began firſt openly to write letters of accuſation againſt them for building the Temple: and ſo again likewiſe they hold that Artaxerxes mentioned in the following verſe, was Artaxerxes Longimanus the ſonne of Xerxes by Eſther the daughter of Abihail, Eſther 2.15. who is by other authors called Ameſtris the daughter of Otan, and ſo that the building of the Temple ceaſed in the reigne of both theſe kings, untill the ſecond yeare of Darius Nothus who was the baſtard ſonne of this Artaxerxes, and ſucceeded him in the throne, but for the reaſons mentioned in the former note, and withall, becauſe it is not probable that the Temple lay ſo long unbuilt, and eſpecially in the dayes of Ahaſuerus or Xerxes the husband of Eſther, therefore the more probable opinion of all other p. 745Interpreters generally is, that it is Cambyſes the ſonne of Cyrus who is here called both Ahaſuerus, verſ. 6. and Artaxerxes, verſ. 7. ſo that what was generally affirmed, verſ. 5. is now more particularly expreſſed in the ſequel of the chapter.

Verſ. 7. And in the dayes of Artaxerxes wrote Biſhlam, Mithridath, &c.] Some Interpreters tranſlate this word Biſhlam in peace, and ſo they would have the meaning of the words to be, that Mithridath and the other here mentioned wrote to Artaxerxes againſt the Jewes, ſecretly and cunningly; when in the mean ſeaſon they carried themſelves towards the Jewes, as if they had been at peace with them and meant them no hurt: but better I conceive is this word by our Tranſlatours taken, as the name of one of the chief of thoſe that wrote to Artaxerxes. And as concerning this Artaxerxes, it is ſaid before in the foregoing note, that though ſome hold it was Artaxerxes Longimanus the ſonne of Xerxes, who is called Ahaſuerus in the former verſe; yet moſt generally it is held that the ſame Cambyſes the ſonne of Cyrus, who is called Ahaſuerus in the former verſe, is here called Artaxerxes, verſ. 6. it is ſaid that they wrote to Ahaſuerus againſt the Jewes, where Cambyſes is called by the name given him amongſt the Chaldees, and now in this verſe undertaking to ſet down the copy of the letters, the penman of this ſtory doth again repeat the time when, and the king to whom it was written, onelyonly here he calls him by his Perſian name which it ſeems was uſed in the letter, to wit, Artaxerxes.

And the writing of the letter was written in the Syrian tongue, and interpreted in the Syrian tongue.] That is, in the Syrian tongue, and with Syrian characters.

Verſ. 8. Rehum the Chancellour, and Shimſhai the Scribe, wrote a letter againſt Jeruſalem, &c.] That is, the letter was compoſed by Rehum the Chancellour and written by Shimſhai the ſcribe, though it was written in the name of thoſe mentioned verſ. 7. and others the Governours in Samaria, and from this to verſ. 19. chap 6. the ſtory is written in the Chaldee tongue.

Verſ. 9. The Dinaites, the Apharſathchites, &c.] Theſe were ſeverall people that were placed by the Aſſyrians in Samaria, who joyned now in writing theſe letters to Artaxerxes.

Verſ. 10. And the reſt of the nations whom the great and noble Aſnappar brought over, &c.] The moſt of Expoſitours think that it is Eſarhaddon mentioned before, verſ. 2. the ſonne of Sennacherib who brought over a colony of theſe nations into Samaria, that is here called the great and noble Aſnappar, yet it may be meant of ſome great commander or chief officer of Eſarhaddon, imployed by him in bringing over this colony.

And the rest that are on this ſide the river.] That is, Euphrates that divided the Jews from the Babylonians.

Verſ. 12. And have ſet up the walls thereof, and joyned the foundations.] Becauſe there is no mention any where made that they had at this time meddled with building of the walls: but on the contrary we reade, that long after this complaint was made to Nehemiah, Nehem. 1.3. that the wall of Jeruſalem was broken down and the gates thereof burnt with fire, that is, that they continued in that condition as Nebuchadnezzar had long ago left them; therefore it is moſt likely that this was a mere falſhood which the Samaritanes charged upon the Jews, onelyonly thereby to p. 746ſtirre up jealouſies in the king of Perſia againſt them; and indeed it is not probable that they would undertake the building of the city walls, when they were not well able to go through with that work which they had firſt ſet upon, and were ſo zealouſly intended to finiſh it, to wit, the building of the Temple.

Verſ. 15. That ſearch may be made in the book of the records of thy fathers.] Becauſe this Artaxerxes was a Perſian, and the rebellion of the Jewes which is here objected, was not againſt the Perſians, but againſt the Aſſyrians and Babylonians, to what end ſhould ſearch be made in the records of Artaxerxes his father? I anſwer: Firſt, that the Perſians did uſually aid the Aſſyrians and Babylonians againſt the Jews, and becauſe of this there might be mention made of the rebellion of the Jews againſt the Syrians in the records of the Perſian kings, ſee Iſaiah 22.6. Secondly, that by his fathers here may be meant the Babylonian kings onelyonly, becauſe the Perſians ſucceded them in their Empire, or perhaps becauſe they pretended ſome title of ſucceſſion, as conquerours to eſtabliſh themſelves the better, are uſually wont to do.

Verſ. 24. So it ceaſed unto the ſecond yeare of the reigne of Darius king of Perſia.] That is, of Darius Hyſtaſpes; yet ſome think it was Darius Nothus the baſtard ſonne of Artaxerxes Longimanus.

CHAP. V.

Verſ. 1. THen the prophets, Haggai the prophet, and Zachariah the ſonne of Iddo propheſied unto the Jews, &c.] The building of the Temple having a long time ceaſed, Darius at length being choſen king of Perſia, the prophet Haggai was ſent from God to the Jews, in the ſecond yeare of Darius in the ſixth monethmonth, Haggai 1.1. and then two moneths after him Zachariah the ſonne of Iddo, that is, the grandchild of Iddo; for he was the ſonne of Barachiah the ſonne of Iddo, Zach. 1.1. In the eighth monethmonth, in the ſecond yeare of Darius came the word of the Lord unto Zachariah the ſonne of Barachiah, the ſonne of Iddo the prophet, &c. and was afterwards ſlain by the Jews, Matth. 23.35. and ſo both theſe prophets did joyntly together reprove the Jews for neglecting this work, and did perſwade them to ſet upon it again, ſhewing them that the famine that had been of late amongſt them, was a puniſhment of God upon them for neglecting of this work. It is true indeed, they had been commanded by the king of Perſia to deſiſt from building the citie, chap. 4.12.21. but there was no one word in that letter to forbid the building of the Temple: and beſides there being now a new king in Perſia, and of another family, why did they not afreſh return to their work? theſe prophets therefore did ſharply reprove their ſloth, and incite them to ſet forward the work

Verſ. 2. And with them were the prophets of God helping them.] To wit, by exhorting and ſtirring up the people to buckle themſelves cloſely and couragiouſly to the work, and happely alſo by doing what they could do to help the work forward, for the peoples greater encouragement.

Verſ. 3. At the ſame time came to them Tatnai, governour on this ſide the river, &c.] The Jews had been hitherto buſie enough in building for themſelves goodly and fair houſes, Haggai 1.4. Is it time for you, O ye, to dwell in your cieled p. 747houſes, and this houſe lie waſte, and theſe men then hindred them not; but no ſooner do they ſet upon the building of the Temple, but again they bandied together againſt them.

Verſ. 4. Then ſaid we unto them after this manner, What are the names of the men that make this building?] It is evident that theſe adverſaries of the Jewes inquired concerning the names of thoſe that were principall agents in this buſineſſe, as we ſee verſ. 10. We asked their names alſo to certifie thee, that we might write the names of the men that were the chief of them; and therefore Expoſitours underſtand this as ſpoken in their perſon, we ſaid, that is, we Tatnai, Shether-Boznai, and the reſt ſaid unto the Jewes, What are the names of the men? &c. Neither do we ſee how it can be otherwiſe taken if it be read with an interrogation, as our tranſlatours have rendred it.

Verſ. 5. But the eye of their God was upon the elders of the Jewes, that they could not cauſe them to ceaſe, till the matter came to Darius.] That is, the Jews being a poore unſettled friendleſſe people, might well have been feared by the threatning of theſe their powerfull adverſaries, but by the providence of God over them they were ſo encouraged, and their enemies ſo farre reſtrained, that nothing was done to hinder them, but they were content to let them go on till the matter was brought to Darius his knowledge, who afterward gave them liberty and encouragement to go on in their work.

Verſ. 16. And ſince that time even untill now, hath it been in building, &c.] Though oft interrupted, ſo that of late the work had ceaſed many years together, Chap. 4.24. to wit, the eight years of Cambyſes reigne, and the two firſt years of Darius Hyſtaſpes.

Verſ. 17. Let there be ſearch made in the kings treaſure houſe, which is there at Babylon, &c.] Where the records were kept, ſee chap. 6.1.

CHAP. VI.

Verſ. 1. ANd ſearch was made in the houſe of the rolls, where the treaſures were laid up in Babylon.] That is, in the Empire of Babylon, whereof Media was now a part; for this roll now ſought for, was found at Achmetha, which was a chief citie in the province of the Medes, verſ. 2. And there was found at Achmetha in the place, that is in the province of the Medes, a roll, &c. yet it may be they firſt ſearched in the houſe of the rolls in Babylon, but finding it not there, they ſearched further in other places, and found it at laſt at Achmetha or Ecbatana, that is in the province of the Medes.

Verſ. 3. And let the foundations thereof be ſtrongly laid, the height thereof threeſcore cubits, and the breadth thereof threeſcore cubits.] The height of Solomons Temple was but thirty cubits, 1. Kings 6.2. And the houſe which king Solomon built for the Lord, the length thereof was threeſcore cubits, and the breadth thereof twenty cubits, and the height thereof thirty cubits, onelyonly the tower which was over the porch, was one hundred and twenty cubits high, 2. Chron. 3.4. And the porch that was in the front of the houſe, the length of it was according to the breadth of the houſe twenty cubits, and the height was one hundred and twenty: and yet it ſeems not that this Temple which Zerubbabel built, did any way equall p. 748much leſſe ſurpaſſe the Temple of Solomon, as we may ſee by that of the Prophet, H…ag. 2.3. Who is left among you that ſaw this houſe in her firſt glory? and how do …ou ſee it now? is it not in in your eyes in compariſon of it, as nothing? If therefore …yrus gave libertie to build the whole Temple ſixty cubits high; yet either it was not built ſo high as Cyrus had allowed them to build it; or elſe, this meaſure appointed for the outmoſt height of the Temple, is meant of that part where it was to be raiſed higheſt (according to the pattern of the former houſe) to wit, the tower of the porch, which was before one hundred and twenty cubits high, 2. Chron. 3.4. and now allowed to be but ſixty cubits high; or elſe, the cubits here meant were the common cubits, whereas in thoſe places in the Kings and Chronicles, the ſacred or geometricall cubits were meant. As for the directions here given for the breadth of it, the breadth thereof was threeſcore cubits, it is manifeſt that Solomons Temple was but twenty cubits broad, 1. Kings 6.2. and as manifeſt it is that the very foundations of this Temple which Zerubbabel built, came farre ſhort of Solomons Temple, chap. 3.12. Many of the prieſts and Levites, and chief of the fathers, who were ancient men that had ſeen the firſt houſe, when the foundation of his houſe was laid before their eyes, wept; and therefore was not doubtleſſe fourty cubits broader then Solomons, as by this place it may ſeem: either therefore the cubits intended by Cyrus were not ſo large as thoſe ſacred gcometricall cubits, by which the meaſure of Solomons Temple was ſet forth (which is indeed the uſuall anſwer of moſt Expoſitours) or elſe by the breadth thereof here is meant the utmoſt extent of it, both north and ſouth, and alſo eaſt and weſt, (and ſo the length, as being comprehended in the breadth, is not here mentioned) and then indeed this houſe muſt needs be farre ſhort of that which Solomon built, whoſe length alone was ſixty cubits, though but twenty cubits broad, 1. Kings 6.2.

Verſ. 4. With three rows of great ſtones, and a row of new timber.] Some Expoſitours conceive that Cyrus in this direction given for the building of the Temple, had reſpect to the faſhion of building uſed amongſt the Perſians in their moſt ſtately houſes or Temples, according to which he thought fit the Temple ſhould be made; but becauſe this direction agreeth ſo fully with the deſcription of the buildings about the inner court of Solomons Temple, 1. Kings 6.36. And he built the inner court with three rows of hewed ſtone, and a row of cedar beams; I rather conceive, that it is here meant alſo concerning the new raiſing of thoſe buildings about the prieſts court, that they ſhould be made as formerly, with three rows of great ſtones, and a row of timber; that is, with three galleries of ſtone, and one of timber, or three galleries of ſtone, each of them being covered or floored with timber.

Verſ. 6. Now therefore Tatnai, governour beyond the river, &c.] Here begins the decree of Darius, which is now added to that former decree of Cyrus, wherein farre greater encouragement is granted to the Jews for the building the Temple, then ever before, and ſo the promiſes of Haggai, and Zachariah, wherewith the encouraged the people to ſet upon the work, were abundantly fulfilled. The chief cauſe why Darius afforded them this favour, was becauſe God had enclined his heart thereto; yet becauſe he had married Atoſſa the daughter of Cyrus, even in that regard he might be the more forward to further the work which Cyrus had begun.

Be ye farre from thence.] That is, meddle not with them to hinder them in their work.

p. 749Verſ. 12. And the God that hath cauſed his name to dwell there, destroy all kings and people that ſhall put to their hand, to alter and to deſtroy this houſe of God, &c.] That is, to alter this decree of mine by deſtroying this houſe of God which I have appointed to be built.

Verſ. 14, And they builded, and finiſhed it, &c. according to the commandment of Cyrus and Darius, and Artaxerxes king of Perſia.] They that hold the Temple was finiſhed in the ſixth yeare of Darius Nothus, they alſo hold that this Artaxerxes here mentioned, was Artaxerxes Mnemon the ſonne of Darius Nothus, and that becauſe he reigned with his father in this ſixth yeare of Darius when the Temple was finiſhed, his father Darius being then imployed in his wars againſt Secundianus and others, and that therefore it is here ſaid that the Temple was built and finiſhed, according to the commandment of Cyrus and Darius, and Artaxerxes king of Perſia; but if the Darius here mentioned, were Darius the ſonne of Hyſtaſpes (as to many it ſeems more probable, of which ſee the note, chap. 4.5.) then by Artaxerxes here, either Zerxes is meant the ſonne of Darius Hyſtaſpes, that fourth and rich king of Perſia, Dan. 11.2. who was alſo called Artaxerxes and Ahaſuerus the husband of Eſther, who being made coemperour with his father Darius, therefore it is ſaid, that the Jews builded and finiſhed the Temple, according to the commandment of Cyrus and Darius, and Artaxerxes king of Perſia; or elſe, Artaxerxes Longimanus or Longhand, is meant the ſonne of Zerxes by Eſther, and grandchild of Darius Hyſtaſpes, and that he is here joyned with Cyrus and Darius, becauſe though the fabrick it ſelf of the Temple was fully finiſhed long before his reigne, to wit, in the ſixth yeare of his grandfather Darius, verſ. 15. And this houſe was finiſhed on the third day of the monethmonth Adar, which was in the ſixth yeare of the reigne of Darius the king; yet it was afterward much beautified, and in that regard finiſhed, by the commandment of this Artaxerxes the ſonne of Zerxes, when he gave commiſſion for the building of the walls of Jeruſalem.

Verſ. 15. And this houſe was finiſhed on the third day of the monethmonth Adar, which was in the ſixth yeare of the reigne of Darius the king.] Here the time is ſet down when the fabrick of the Temple was finiſhed, to wit, the third day of the monethmonth Adar, which was their twelfth monethmonth, in the ſixth yeare of the reigne of Darius; for that it was not quite finiſhed in regard of the beautifying, and happely in regard of the further enlarging of it, is evident from that which was ſaid before, verſ. 14. And they builded, and finiſhed it, &c. according to the commandment of Cyrus and Darius, and Artaxerxes king of Perſia: ſince hereby it is plain, that though the fabrick of the Temple was finiſhed in the ſixth yeare of Darius, as is here ſaid, yet ſomewhat was done afterwards for the more complete finiſhing of it in the reigne of Artaxerxes the ſon or grandchild of this Darius; but how doth this agree may ſome ſay, with that which the Jews ſaid to our Saviour, Joh. 2.20. Fourty and ſix years was this Temple in building; ſince according to the computation of the moſt of thoſe hiſtorians that lived about theſe times, Cyrus reigned after he came to the Empire but ſeven years, and Cambyſes but eight years; ſo that from the ſecond of Cyrus when the foundation of the Temple was firſt laid, to the ſixth of Darius Hyſtaſpes, and ſo including all the time wherein the Jews were forced to ceaſe from building the Temple, there will be found not above twenty years; but to this two p. 750anſwers are given by Expoſitours: for firſt, ſome ſay that the Jews ſpake not of the building of the Temple in the time of the Perſian kings, but of the building of it by Herod, who did in a manner build it anew; and that was properly the Temple of which Chriſt then ſpake: and indeed though Joſephus ſaith that he was not full nine years in building it, yet conſidering that above thirty years after they were ſtill beautifying and enlarging the Temple, with ſome addition or other, I ſee not but that it may be very probably thought that the Jews ſpake indeed of the building of the Temple by Herod: and ſecondly, others ſay that Cyrus reigned after he came to the Empire thirty years, to which if we adde the eight yeare of Cambyſes his ſonne, and two years of the uſurpation of the Magi, as ſome account, then the ſixth yeare of Darius Hyſtaſpes, makes ſix and fourty years; and if it could be made good out of thoſe that have written the hiſtory of theſe times, that Cyrus reigned ſo long after he came to the Empire, this anſwer would fully ſatisfie.

Verſ. 18. As it is written in the book of Moſes.] Becauſe Ezra alledgeth here the book of Moſes, it may hence appear, that not Ezra (as ſome have ſaid) but Moſes himſelf did write thoſe five firſt books of the Scripture, commonly called the books of Moſes.

Verſ. 21. And all ſuch as had ſeparated themſelves unto them, &c.] That is, ſuch as were become proſelytes.

Verſ. 22. For the Lord had made them joyfull, and turned the heart of the king of Aſſyria unto them.] That is, the king of Perſia: for ſince the conqueſt of the Aſſyrians by Cyrus, even the Perſian kings were alſo called kings of Aſſyria, as were before the kings of Babylon, 2. Chron. 33.11. and this phraſe of turning the heart of the king of Aſſyria to them, hath reſpect either to the hatred of the former kings of Aſſyria, who did at firſt ſubdue the Jews, and carried them captive into Babylon, or elſe to the late diſpleaſure of Cambyſes, who had oppoſed the rebuilding of the Temple all his time; in his reigne their enemies prevailed, and they could not be heard, but now the Lord had turned the heart of the king of Aſſyria to favour them, according to that, Prov. 21.1. The kings heart is in the hand of the Lord, as the rivers of water, he turneth it whitherſoever he will.

CHAP. VII.

Verſ. 1. IN the reigne of Artaxerxes king of Perſia, Ezra the ſonne of Seraiah, &c.] This Artaxerxes, in whoſe reigne Ezra went up from Babylon to Jeruſalem, was the ſame that was mentioned before, chap. 6.14. And the Elders of the Jews builded, and they proſpered, &c. according to the commandment of Cyrus and Darius, and Artaxerxes king of Perſia, where it is noted as moſt probable that it was Artaxerxes Longimanus the ſonne of Zerxes, and in whoſe time alſo ſome thirteen years after this Nehemiah was ſent to Jeruſalem, Neh. 2.1. at which time Ezra was ſtill living, Neh. 8.1. and whereas it is ſaid that Ezra was the ſonne of Seraiah, the meaning is, that he was the grandchild of Seraiah, for Seraiah was ſlain by Nebuchadnezzar, 2. Kings 25.18, 21. and therefore if Ezra had been his immediate ſonne, he was born before the captivitie, which hath no ſhew of probabilitie, conſidering how many years paſſed betwixt the captivitie under Nebuchadnezzar, and the reigne of Artaxerxes Longimanus.

p. 751Verſ. 3. The ſonne of Azariah, the ſonne of Meraioth.] Betwixt Azariah and Meraioth there are ſix generations more expreſſed, 1. Chron. 6.7—10. which are here omitted, to wit, Johanan, Azariah, Ahimaaz, Zadok, Ahitub, and Amaſiah; which was done doubtleſſe onelyonly for brevities ſake, the drift of this catalogue being onelyonly to ſhew that Ezra was of the ſtock of Aaron: but why theſe were left out rather than others, there cannot I think any ſure reaſon be given.

Verſ. 6. This Ezra went up from Babylon, and he was a ready ſcribe in the law of Moſes.] That is, an acute learned and ready expounder of the law, not onelyonly by writing but alſo by words of mouth, according to that expreſſion of the Pſalmiſt, Pſal. 45.1. My tongue is the pen of a ready writer: for the ſame that is called by Mark a ſcribe, Mark 12.28. And one of the ſcribes came, and heard them reaſoning together, and asked him which is the first commandement, is called by Matthew a lawyer or a doctour of the law, Matth. 22.35, 36. Then one of them which was a lawyer a…ked him a queſtion, &c. ſaying, Master, which is the greateſt commandment in the law? ſo that it ſeems as amongſt the Grecians their great wiſe and learned men were called Philoſophers, and amongſt the Chaldeans Magi, ſo amongſt the Jews their great Doctours were called Scribes.

Verſ. 7. And there went up ſome of the children of Iſrael, and of the prieſts, &c.] Of thoſe that hitherto had ſtayed in Babylon and Aſſyria, and went not up at firſt with Zerubbabel, there did ſome now go up with Ezra in the ſeventh yeare of Artaxerxes, which was about fifty eight years after the ſixth yeare of Darius mentioned chap. 6.15. (if it be meant of Artaxerxes Longimanus) for Darius lived after that thirty years, Xerxes his ſonne one and twenty years, and after him ſucceeded this Artaxerxes.

Verſ. 10. For Ezra had prepared his heart to ſeek the law of the Lord, and to do it, and to teach in Iſrael ſtatutes and judgements.] That is, the chief aim of his journey was to inſtruct the people, and to reform thoſe things that were out of order amongſt them, and accordingly the Lord proſpered his journey; but withall obſervable it is, how theſe three particulars are here joyned together, to wit, that he had prepared his heart, firſt, to ſeek the law of the Lord: that is, to endeavour to underſtand the law of God; ſecondly, to do it, that is, to yield obedience thereto in his own particular; and thirdly, To teach in Iſrael ſtatutes and judgements; that is, to inſtruct the people alſo in the lawes of the Lord.

Verſ. 14. Thou art ſent of the king, and of his ſeven counſellours, to enquire concerning Judah and Jeruſalem, &c.] The Emperours of Perſia had alwayes ſeven chief princes, which were over all the reſt and next unto the king; of theſe Darius the ſonne of Hyſtaſpes was one, and by them he was choſen Emperour, Cambyſes the ſonne of Cyrus being dead, and the uſurping Magus being diſcovered and ſlain; and ſo likewiſe there is mention again made of them, Eſther 1.14. Now hence it is ſaid that Ezra was ſent of the king, and of his ſeven counſellours, to enquire concerning Judah and Jeruſalem, according to the law; that is, to make enquiry whether all things were done amongſt them according to the rule and direction of Gods law.

Verſ. 16. And all the ſilver and gold that thou canst find in all the province of Babylon, &c.] To wit, ſay ſome Expoſitours, that belongs to the Temple at Jeruſalem; p. 752but others underſtand this clauſe of the ſilver and gold which Ezra could gather among the ſeverall ſubjects of the king of Babylon, from whom Ezra had power by vertue of this clauſe in his commiſſion to receive what they would freely contribute, as well as from his brethren the Jews; of whom the next clauſe is added, with the free will offering of the people and of the prieſts.

Verſ. 18. And whatſoever ſhall ſeem good to thee and to thy brethren, &c.] To wit, the reſt of the prieſts.

Verſ. 22. And ſalt without preſcribing how much.] Becauſe they uſed ſalt, yea perhaps much ſalt in all their ſacrifices, Levit. 2.13. And every oblation of the meat offering ſhalt thou ſeaſon with ſalt, &c. and ſo Mark 9.49. For every ſacrifice ſhall be ſalted with ſalt: and withall, becauſe it was a commodity not ſo coſtly as the reſt, therefore there was no meaſure appointed for that, but the kings treaſurers were to allow them as much ſalt as they would require.

Verſ. 26. And whoſoever will not do the law of thy God, and the law of the king, let judgement be executed ſpeedily upon him, whether it be unto death, &c.] Which was more then the Jews were allowed to do when the Romanes were their lords, John 18.31. The Jews ſaid unto him, It is not lawfull for us to put any man to death.

Verſ. 27. Bleſſed be the Lord God of our fathers, which hath put ſuch a thing as this in the kings heart, &c.] Theſe are Ezra his words, and here the Hebrew begins again in the originall books.

CHAP. VIII.

Verſ. 2. OF the ſonnes of David, Hattuſh.] It may be this is that Hattuſh of the ſtock of David, mentioned 1. Chron. 3.20.

Verſ. 3. Of the ſonnes of Shechaniah, of the ſonnes of Pharoſh, &c.] This clauſe of the ſonnes of Pharoſh is added, to diſtinguiſh this Shechaniah from the other mentioned verſ. 5. As for the ſeverall numbers here mentioned of thoſe that went with Ezra (beſides ſuch as are expreſſed by name) they make one thouſand foure hundred ninety and ſix, to wit, males beſides women.

Verſ. 13. And of the laſt ſonnes of Adonikam, &c.] Theſe here mentioned are ſaid to be of the laſt ſonnes of Adonikam, either becauſe they come now at laſt with Ezra out of Babylon, whereas other of the ſonnes of Adonikam, went away before with Zerubbabel, chap. 2.13. or elſe becauſe they were deſcended of the youngeſt and laſt born ſonnes of Adonikam.

Verſ. 15. And I gathered them together to the river that runneth to Ahava, &c.] Ahava was it ſelf a river, verſ. 21. Then I proclaimed a fast there, at the river Ahava: this place therefore where they aſſembled together, as the firſt place for their randezvous from all parts, was where either Euphrates (or ſome other river) and the river Ahava met together, as indeed Babylon was a countrey full of rivers, Pſalme 137.1. By the waters of Babylon we ſate down, &c. and here they abode in tents three dayes, waiting to ſee whether any more of their brethren would come thither to them.

And I viewed the people and the prieſts, and found there none of the ſonnes of Levi.] That is, none ſaving ſuch as were prieſts, no Levites: that therefore which p. 753was ſaid before, chap. 7.3. there went up ſome of the children of Iſrael, and of the priests, and of the Levites▪ &c. was ſpoken with reference to the Levites that were now ſent for by Ezra and came accordingly.

Verſ. 16. Then ſent I for Eliezer, &c.] That which is here noted by way of diſtinction concerning theſe eleven men whom Ezra choſe to ſend unto Iddo for Levites, to wit, that the firſt nine were chief men, and the two laſt Jarib and Elnathan were men of underſtanding, may well I conceive be thus underſtood, that the firſt nine were of the chiefeſt rank and dignitie amongſt them, princes or heads of families, and the other two were men of ſpeciall note for their wiſedome, learning, and eloquence, and therefore picked out for the well mannaging that great buſineſſe that they had now in hand.

Verſ. 47. And I ſent them with commandment unto Iddo the chief, at the place Caſiphia, &c.] Becauſe he had ſpeciall uſe of the Levites, to wit, to help in that which was the chief buſineſſe of his journey, the inſtructing of the people in the law of God, and the reforming of thoſe things he ſhould find out of order amongſt them, according to the rule and direction of the law; when he found that there was none of the Levites amongſt thoſe that were going up with him, he diſpatched certain meſſengers to a place called Caſiphia, where he knew there were many Levites, and Iddo was the chief magiſtrate there, or elſe they were trained up in the knowledge of the law (as in a Colledge) under Iddo their chief doctour and preſident, to deſire him that he would ſend them certain Levites to go up with him to Jeruſalem, that they might aſſiſt him in that work which he had now undertaken. Where this Caſiphia was we cannot ſay, onelyonly this we may ſay, that becauſe theſe meſſengers went thither and came back with the Levites and Nethinims, which Iddo ſent him within the compaſſe of ſo few dayes (for Ezra begun his journey upon the firſt day of the firſt monethmonth, chap, 7.9. upon the firſt day of the firſt monethmonth began he to go up from Babylon, &c. and went away from the river Ahava on the twelfth day of the firſt monethmonth, as is expreſſed verſ. 21. Then we departed from the river Ahava on the twelfth day of the firſt monethmonth, &c.) it is not probable that by Caſiphia is meant as ſome conceive the Caſpian mountains, which were in the furtheſt part of Media, betwixt Armenia and Hyrcania.

Verſ. 18. They brought us a man of underſtanding, of the ſonnes of Mahli, the ſonne of Leui, &c.] That is the grandchild of Levi, Exod. 6.16.19.

Verſ. 20. Alſo of the Nethinims, whom David and the princes had appointed for the ſervice of the Levites, &c.] Becauſe the Gibeonites were appointed for the ſervice of the Levites by Joſhua, long before Davids time, and were thence called Nethinims, that is, men given to God; therefore ſome Expoſitours conceive, that David did adde to the Nethinims, others that were not of the Gibeonites: but there is no neceſſity why we ſhould thus underſtand this place: for it may well be that the Gibeonites were thoſe Nethinims of whom it is ſaid here, that David and the princes had appointed them for the ſervice of the Levites; and that becauſe though Joſhua did firſt deſigne them to this ſervice, yet David did confirm them therein, and perhaps gave ſome ſpeciall orders for the manner of their attendance.

Verſ. 24. Then I ſeparated twelve of the chief of the priests Sherebiah, Haſhabiah, and ten of their brethren with them.] That is, together with twelve of the chief p. 754of the priests, I ſeparated twelve of the Levites, Sherebiah, Haſhabiah, &c. to wit, the Levites above mentioned, verſ. 18, 19. that were ſent from Iddo, and theſe were joyned with the prieſts in this care of taking charge of theſe holy things, to ſee that nothing were loſt by the way, as they carried them from Babylon to Jeruſalem.

CHAP. IX.

Verſ, 1. THe princes came to me, ſaying, The people of Iſrael, and the prieſts, and the Levites have not ſeparated themſelves, &c.] It being well known that the principall cauſe of Ezraes coming was to reform ſuch abuſes as were crept in amongſt them contrary to the law; ſome of the princes that were beſt affected came preſently to him, and informed him of this, as one of the moſt hainous evils tolerated amongſt them; to wit, that not the people onelyonly but the princes alſo, yea, the prieſts and Levites that could not pretend ignorance of the law, had married wives of thoſe idolatrous nations their neighbours about them, and ſo alſo were tainted by that means in many things with their abominations: Some Expoſitours conceive, that this was done before their return out of Babylon; and indeed though theſe nations here mentioned, the Canaanites, Moabites, Ammonites, &c. dwelt farre from Babylon, yet we muſt conſider, that many of them were carried away by Nebuchadnezzar as the Jews were, Jerem. 25.9. Behold, I will ſend and take all the families of the north, ſaith the Lord, and Nebuchadnezzar the king of Babylon my ſervant, and will bring them againſt this land, and againſt all theſe nations round about: But I rather think they had fallen into this ſinne ſince their return from Babylon, being ſore corrupted with a very little reſt, as Exra implieth in his prayer, verſ. 8—10. however not onelyonly ſingle perſons but even thoſe that were married offended herein, to the great vexation of their former wives, Mal. 2.11, 13. Judah hath profaned the holineſſe of the Lord, which he loved, and hath married the daughter of a ſtrange god—And this have ye done again, covering the altar of the Lord with tears, &c. which is meant of the tears of their firſt wives; and ſo farre was this corruption ſpread at preſent, that amongſt others, even the ſonnes of Joſhua the ſonne of Jozadak were in the tranſgreſſion, chap. 10.18. And among the ſonnes of the priests there were found that had ſtrange wives, namely, of the ſonnes of Joſhua the ſonne of Jozadak.

Verſ. 2. The hand of the princes and rulers hath been chief in this treſpaſſe.] That is, they which ſhould have reſtrained the people from this wickedneſſe have had the chiefeſt hand in it, to wit, as having been boldeſt in this tranſgreſſion, and ringleaders to the reſt of the people.

Verſ. 3, I rent my garment, and my mantle, &c.] That is, both the coat that was girded cloſe to his body, and the looſe mantle which he wore over that, and this doubtleſſe is thus expreſſed, to ſhew how paſſionately grieved and offended he was to hear that his brethren had thus groſſely tranſgreſſed the law of God. Concerning this cuſtome of rending their garments, ſee Gen. 37.20.

Verſ. 4. Then were aſſembled unto me every one that trembled at the words of the God of Iſrael, &c.] It ſeems the report being quickly carried about, how mightily Ezra was afflicted and diſpleaſed, when he heard how his brethren had taken wives of the idolatrous nations; ſo many of the godly inhabitants that heard p. 755of it, being themſelves afraid of the judgements of God threatned in his word, came preſently in to him, partly to comfort him, and partly to adviſe with him what was fit to be done; which is the rather here inſerted, to make way to that which follows (which is added yet further, to ſet forth how mightily he was troubled with theſe tydings) And I ſate aſtonied untill the evening ſacrifice: though the brethren came in, it is like to comfort him, yet neither there preſence nor any thing they could ſay, did any whit move him, but till the evening ſacrifice there he ſate amongſt them, like one that had neither life nor ſoule in him; ſo overwhelmed he was with grief and aſtoniſhment at that which had been told him.

Verſ. 5. Having rent my garment, and my mantle, I fell upon my knees, &c.] That is, having before rent my garments, verſ. 3. in that ſad plight I fell down upon my knees before the people, and prayed unto the Lord.

Verſ 6. Our iniquities are increaſed over our head, &c.] That is, they are innumerable, we are even drowned over head and eares in ſinne; the expreſſion is much like that, Pſalme 38.4. mine iniquities are gone over my head, and to the ſame purpoſe is the next clauſe alſo, and our treſpaſſe is grown up unto the heavens, that is, it is as great as may be, and ſuch as muſt needs make a loud cry in the heavens for judgement to be poured forth upon us.

Verſ. 7. As it is this day.] Having ſaid that they had been delivered to captivitie, and to a ſpoil, and to confuſion of face, he addes, as it is this day, becauſe ſome of them were ſtill in captivity, and the reſt that were returned, were in a low and ſad condition, and lay under a great deal of ſhame and reproach.

Verſ. 8. And now for a little ſpace grace hath been ſhewed from the Lord our God, &c.] This is added as an aggravation of their ſinne, that having been but a while freed from thoſe puniſhments which their former ſinnes had brought upon them, they ſhould ſo ſoon venture to expoſe themſelves to Gods diſpleaſure.

To leave us a remnant to eſcape, and to give us a nail in his holy place, &c.] In theſe words Ezra ſheweth wherein grace had been ſhewed them from the Lord their God, to wit, firſt, in that he had left them a remnant to eſcape, whereas he might juſtly have deſtroyed them all, he had preſerved a ſeed a remnant that were delivered out of their captivity, and brought back again into their own countrey: Secondly, that he had given them a nail in his holy place, whereby it meant either that God had given them a prince of their own nation, to wit, Zerubbabel (for the princes and magiſtrates are compared to pinnes and nails, becauſe the ſafety of their kingdome depends upon them, and the good ſucceſſe of their great affairs, reſt much upon their wiſedome and care; whence is that which the Lord ſaith of Eliakim, Iſaiah 22.23, 24. And I will faſten him as a nail in a ſure place, &c. and they ſhall hang upon him all the glory of his fathers houſe: or elſe that he had given them ſome prop and ſupport of their faith and hope, ſomething that might encourage them to wait for ſome better dayes then yet they had ſeen; or elſe rather that he had in ſome meaſure ſettled them again, and given them a reſting place in his holy land, city, and Temple: the metaphor is taken from the pinnes and nails wherewith they uſed to faſten the cords of their tents in the earth when they went to pitch their tents, as intending to abide a while in that place; or elſe from thoſe nails p. 756wherewith we uſe to faſten any thing and which we ſtrike into our walls to hang, things upon.

That our God may lighten our eyes, and give us a little reviving in our bondage.] To wit, by refreſhing our hearts, according to that which is ſaid of Jonathan, when in his faintneſſe he was refreſhed with eating a little honey, 1. Sam. 14.29. See I pray you how mine eyes have been enlightened, becauſe I taſted a little of this honey: or by reſtoring us to life, who were in our ſlavery and captivity in Babylon, as men dead and buried. Ezek. 37.12. Thus ſaith the Lord, Behold, O my people, I will open your graves, and cauſe you to come up out of your graves, and bring you into the land of Iſrael.

Verſ. 9. To ſet up the houſe of our God, and to repair the deſolations thereof, &c.] Two particulars are here mentioned, wherein Ezra acknowledged that God had intended mercy to them in the ſight of the kings of Perſia, and wherewith he had thereupon revived their hearts, as it is ſaid in the foregoing words, to wit, Firſt, that they had liberty given them to ſet up the houſe of God, and to repair the deſolations thereof; where, by repairing the deſolations of Gods houſe is meant, both the repairing of the Temples ruines, and alſo principally, the renewing of the joyfull aſſemblies of Gods people, and the ſacred imployments of his worſhip and ſervice there: And ſecondly, that there was given them a wall in Judah and Jeruſalem, that is ſome protection and defence againſt their enemies, as a wall or penne to a flock of ſheep. The walls of Jeruſalem were not yet built, and therefore it cannot be meant of them, but by the wall given them, is meant the fencing of them from dangers, partly by the king of Perſias favour, who had granted them his royall protection againſt thoſe enemies that formerly would not ſuffer them to proceed in building the houſe of their God, and partly by Gods awing their ſpirits, that they durſt not oppoſe what the king had commanded.

Verſ. 10. And now, O our God, what ſhall we ſay after this? &c.] That is, after this great goodneſſe and mercy thou haſt ſhowen unto us, what ſhall we ſay, that notwithſtanding all this we ſhould again forſake thy commandments as we have done?

Verſ. 15. O Lord God of Iſrael thou art righteous, for we remained yet eſcaped, as it is this day, &c.] Either the drift of theſe words is to ſhew that continuing in this condition they were now in, they could expect no other, but to be utterly deſtroyed; and that becauſe God was righteous though he had ſpared them, and they ſtood guilty of a groſſe ſinne: or elſe, in this concluſion of his prayer, Ezra juſtifies God, and layes all the blame upon themſelves; ſo intimating, that all their hope was in his goodneſſe and mercy, and readineſſe to forgive poore penitent ſinners: as if he ſhould have ſaid, O Lord thou art righteous in all thy dealing with us, what thou haſt inflicted upon us hath been juſtly inflicted; yea of thine own mercy, and according to thy righteouſneſſe and faithfulneſſe in performing thy gracious promiſes, thou haſt reſerved a remnant of us: But as for us we are here before thee, waiting indeed for thy mercy, but in our ſinnes, and ſo deſerving to be deſtroyed; for even becauſe of this wickedneſſe which lyeth upon us, if thou ſhouldeſt enter into judgement with us, we are not able to ſtand it out and to abide the tryall.

p. 757CHAP. X.

Verſ. 1. THere aſſembled unto him out of Iſrael, a very great congregation, &c.] Ezra having in publick before the Temple, to wit, in the outer court manifeſted ſuch wonderfull affliction of mind, and ſorrow for the ſinnes of the people by rending his garments, yea, the hair of his head and beard, caſting himſelf groveling upon the ground, weeping and wailing, calling and crying upon God for merciemercy, as a man aſtoniſhed and diſtracted with grief, and that no doubt purpoſely to diſcover to the people the grievouſneſſe of their ſinne, and the danger they were in becauſe thereof; the noiſe hereof was ſoon carried throughout the citie, and preſently there came in to him of thoſe that were afraid of thoſe judgements threatned in the word of God againſt them for this ſinne, ſome few at firſt, chap. 9.4. but now at laſt a very great aſſembly of them, who being affected with Ezraes grievous lamentation, did alſo weep very ſore with him.

Verſ. 2. Yet now there is hope in Iſrael concerning this thing.] That is, there is hope that God may be reconciled to the people that are called by his name, if we uſe the means that he hath appointed; namely, if we believe, and repent, and forſake our ſinnes, and put away the ſtrange wives that are amongſt us, and this too, there is great hope the people will be wonne to do.

Verſ. 3. Let us make a covenant with our God, to put away all the wives, and ſuch as are born of them, &c.] This is the courſe which Shechaniah propounds to Ezra for the pacifying of Gods wrath: namely, that they ſhould put away their ſtrange wives and the children that were born of them; and two particulars he addes concerning the manner of doing this, that Ezra might the readily approve of it; to wit, firſt, that it ſhould be commended to the people by the advice of Ezra, and thoſe other godly Iſraelites that were now aſſembled to him, which we have in thoſe words; according to the counſel of my Lord, and thoſe that tremble at the commandment of our God; and thus he intimates too for Ezraes incouragement, that thoſe that were religiouſly affected, & were afraid of Gods judgements becauſe of this ſin, would willingly joyn in promoting this work: and ſecondly, that they ſhould mannage this great buſineſſe, according to the warrant & direction of Gods Law; and let it be done according to the Law: and hereby I conceive it is evident, that where the Law did forbid the Jews to marry any infidell remaining an infidell, as Deut. 7.3. and Exod. 34.16. it did alſo by neceſſary conſequence enjoyn thoſe that had married ſuch wives, to put them away, and in ſome ſence their children alſo. Indeed the judgement of Expoſitours is different conerning their way of doing this: for ſome conceive that their wives were put away as no lawfull wives, becauſe their marrying them was not warrantable by Gods Law: and again, others think that they were put away by bills of divorce, which they ſay was principally intended in that clauſe, and let it be done according to the Law. But now for their children born of ſuch wives, though ſome conceive that they alſo were caſt off as illegitimate, and born by unlawfull copulation, and turned out of their families, the rather that the ſight of them might not by degrees winne them to receive back their mothers again; yet this I can by no means approve, for though it ſhould be granted that ſuch children were to be eſteemed as baſtards, yet ſurely their fathers were to provide for them; and p. 758therefore by putting away the children born of ſuch wives, nothing elſe is meant, but that they were declared no true free-born members of the people of Iſrael; which may be confirmed by this, that in Nehemiahs reformation, that place Deut. 23.3. An Ammonite or Moabite ſhall not enter the congregation of the Lord: is alledged as the ground why they ſeparated from Iſrael all the mixed multitude, Neh. 13.1.3. concerning which, ſee the notes there; and queſtionleſſe the parents of theſe children maintained and brought them up, and took care that they might be inſtructed in the truth, to the end, that afterwards as Proſelytes they might be joyned to the people of God; but however, that this at the moſt was but a part of Moſes politie, a Law not in force now, many gather from that of the Apoſtle, 1. Cor. 7.12, 13. If any brother hath a wife that believeth not, and ſhe be pleaſed to dwell with him, let him not put her away, &c. and again, 1. Pet. 3.1. Likewiſe, ye wives be in ſubjection to your own husbands, that if any obey not the word, they alſo may without the word be wonne by the converſation of the wives.

Verſ. 6. Then Ezra roſe up from before the houſe of God, and went into the chamber of Johanan the ſonne of Eliaſhib.] Eliaſhib was the ſonne of Joiakim, and grandchild of Jeſhua the high prieſt, Neh. 12.10. And Jeſhua begat Joiakim, and Joiakim begat Eliaſhib, and Eliaſhib begat Joiada: and was himſelf high prieſt in Nehemiahs time, Neh. 3.1. Then Eliaſhib the high priest roſe up with his brethren the prieſts, &c.] Johanan therefore his ſonne, was doubtleſſe of chief account amongſt the prieſts at this time; and for this cauſe it ſeems Ezra went into his chamber, that there with the princes he might conſult how to effect that reformation to which the forementioned aſſembly had ſworn to yield.

Verſ. 8. All his ſubſtance ſhould be forfeited, and himſelf ſeparated from the congregation, &c.] That is, excommunicated from the number of Gods people, and this was the puniſhment denounced againſt thoſe that would not come to the aſſembly that Ezra had called.

Verſ. 9. Then all the men of Judah and Benjamin, gathered themſelves together, &c.] That is, all that inhabited in the land of Judah and Benjamin, for there were many of the ten tribes that were come from Babylon, chap. 1.5. who doubtleſſe came now to this meeting together with thoſe of Judah and Benjamin.

It was the ninth monethmonth, and the twentieth day of the monethmonth, &c.] Which was about the beginning of our December, a time uſually of much cold and rain, and thence is that which follows, And all the people ſate in the ſtreets of the houſe of God: that is, in the place of the outer court, which was it may be not yet walled in, trembling becauſe of this matter, and for the great rain.

Verſ. 12. Then all tht congregation anſwered, and ſaid with a loud voice, As thou haſt ſaid, ſo muſt we do.] Yet within a few years they returned to this there vomit again.

Verſ. 14. Let now our rulers of all the congregation ſtand, &c.] That is, let the ſupreme rulers of all Iſrael, to wit, the Sanhedrim be appointed to ſit dayly here in Jeruſalem, for the hearing of this buſineſſe; namely, who they were that had married ſtrange wives that had not embraced the faith of Iſrael, or that were ſince their marriage relapſed to idolatry, and let thoſe that are found guiltie in every citie, be brought hither in their turns to appear before them, and with them the Elders and p. 759judges of every citie to teſtifie againſt them, and to make affidavit, that upon diligent ſearch and enquiry made, theſe and theſe onelyonly have been found guilty, and ſo let the buſineſſe be diſpatched firſt with the inhabitants of one citie, and then with another untill at length all the ſtrange wives be put away, and ſo the fierce wrath of our God may be turned away from us.

Verſ. 15. OnelyOnly Jonathan the ſonne of Aſahel, and Jahaziah the ſonne of Tikvah, were employed about this matter, &c.] To wit, beſides thoſe mentioned, verſ. 14. the rulers of all the congregation, which is in Jeruſalem to ſit in judgement, and the Elders and judges in every citie, who uſed after diligent ſearch made, to bring thoſe they found faulty before them, and the other rulers in Jeruſalem; theſe foure here mentioned were it ſeems choſen for this particular buſineſſe in hand, either to joyn with that high Senate in Jeruſalem; or elſe as officers to give order and direction for the managing of this matter in their ſeverall cities, or to prepare and fit buſineſſe for the hearing of the rulers, and two of theſe were Levites, that if any doubtfull caſe happened, they might inform them what the meaning of the Law in that caſe was.

Verſ. 17. And they made an end with all the men that had taken ſtrange wives, by the firſt day of the first monethmonth.] And ſo were three whole moneths employed about it: for they begin to ſit about this buſineſſe the firſt day of the tenth monethmonth, as it is ſaid in the foregoing verſe.

Verſ. 18, And among the ſonnes of the priests, there were found that had taken strange wives; namely, of the ſonnes of Jeſhua the ſonne of Jozadak.] Who was the high prieſt.

Verſ. 19. And being guilty, the offered a ramme of their flock for the trespaſſe.] The like muſt be underſtood alſo of the reſt, though of each it be not expreſſed.

Verſ. 20. And of the ſonnes of Immer, &c.] Theſe mentioned in the three following verſes were alſo prieſts.

Verſ. 23. Alſo of the Levites; Jozabad, &c.] That is, the Levites that miniſtred to the prieſts, for the ſingers and porters who were alſo Levites, are named in the following verſe.

Verſ. 44. And ſome of them had wives by whom they had children.] As if he ſhould have ſaid, and yet for all that they were put away.