Annotations Upon the Historical Books Part 2, Nehemiah

Annotations Upon the Historical Books Part 2 · Nehemiah

p. 760ANNOTATIONS Upon the book of NEHEMIAH.

CHAP. I.

THe words of Nehemiah the ſonne of Hachaliah.] That is, Nehemiahs relation of thoſe things which he did, to wit, for the citie Jeruſalem and for the people of God: for as in the former book we have the relation of the building of the Temple; ſo in this we have the relation of the building of the citie: And that Nehemiah penned this book is evident, as by this title, ſo alſo by this, that throughout the book he ſpeaks uſually of himſelf in the firſt perſon, (I Nehemiah &c.) and not in the third.

In the monethmonth of Chiſleu, in the twentieth yeare, as I was in Shuſhan the palace, &c.] Chiſleu was their ninth monethmonth, containing part of our November and December; which is therefore obſervable, becauſe hereby it appears that Hanani and his brethren, that were come now into Perſia to Nehemiah, undertook their journey upon ſome buſineſſe, as is moſt likely, for the good of the Church and people of God, even in the depth of winter: By the twentieth yeare here mentioned, is meant the twentieth yeare of the reigne of Artaxerxes, for ſo much is expreſſed, chap. 2.1. And it came to paſſe in the monethmonth Niſan, in the twentieth yeare of Artaxerxes the king &c. and that it was Artaxerxes Mnemon, or rather that Artaxerxes who is called Longimanus or Longhand, becauſe one of his hands was longer then the other, the ſame in whoſe ſeventh yeare Ezra went down to Jeruſalem, as is noted. Ezra 7.1. and not Xerxes as ſome would have it; we may the rather think, becauſe there is mention made of the two and thirtieth yeare of this Artaxerxes, chap. 13.6. whereas no hiſtorians reckon above one and twenty years of the reigne of Xerxes. As for the palace of Shuſhan, where Nehemiah was when Hanani and his brethren came to him, thereby is meant the palace of the citie Shuſhan, for Shuſhan was one of the chief cities in Perſia, Eſther 3.15. The city Shuſhan was perplexed, and Hanani being one of the kings officers lived with him in the palace; yet it may be the palace was peculiarly called Shuſhan, as the citie alſo was.

Verſ. 3. The remnant that are left of the captivitie there in the province, are in great affliction and reproach, &c.] That is, their neighbours round about them do exceedingly deſpiſe them and wrong them; to which theſe Jews adde as the reaſon of this, the wall of Jeruſalem alſo is broken down, and the gates thereof are burnt with fire, that is, as Nebuchadnezzar left them long ago, ſo they ſtill continue; and this makes the enemies proudly to inſult over them, and diſables them to defend themſelves againſt them: Some conceive thas Ezra had built the walls, and that the neighbouring nations had ſince done this miſchief; but then it is likely they would have burnt the whole citie, if not the Temple too.

Verſ. 4. I ſate down and wept, and mourned certain dayes, and fasted, and prayed p. 761before the God of heaven. That is, as proſtrating himſelf in Gods preſence and happely with his face toward the Temple the place of Gods preſence, according to that 1 Kings 8.44. If thy people go out to battel against their enemy, whitherſoever thou ſhalt ſend them, and ſhall pray unto the Lord toward the citie which thou hast choſen, and toward the houſe that I have built for thy name, and Dan. 6.10. He went into his houſe, and his windows being open in his chamber towards Jeruſalem, he kneeled upon his knees three times a day, and prayed.

Verſ. 7. And have not kept the commandments nor the ſtatutes nor the judgements, &c.] That is, neither the morall, ceremoniall, nor judiciall lawes.

Verſ. 9. Though there were of you cast out into the uttermost part of the heaven, yet will I gather them from thence.] The meaning of theſe words is, that though they were ſcattercd to the remoteſt parts of the earth, yet God would bring them back from thence; but becauſe at the utmoſt extent of ſo much of the earth as mans eye can at any time ſee, the heavens ſeem to touch the earth, and to cover it round about, as with a half globe, hence is this expreſſion of being caſt out unto the uttermoſt part of the heaven.

Verſ. 11. Proſper I pray thee thy ſervant this day, and grant him mercy in the ſight of this man.] That is, Artaxerxes, who was but a man though a king, and therefore his heart was in Gods hand, as other mens are.

For I was the kings cup-bearer.] This he addes, to ſhew what intereſt he had in the king, to encourage him to move the king in this buſineſſe.

CHAP. II.

Verſ. 1. ANd it came to paſſe in the monethmonth Niſan, in the twentieth yeare of Artaxerxes the king, &c.] Niſan was their firſt monethmonth; this therefore was ſome foure moneths after he firſt hard by Hanani of the diſtreſſe of his brethren in Jeruſalem, which was in the monethmonth of Chiſleu, the ninth monethmonth, chap. 1.1. all which time it ſeemeth, he continued weeping, and faſting, and praying, waiting till his turn came of attending in the court, in his office of cup-bearer; for that this was the cauſe of his ſo long ſilence, is me thinks evident: Firſt, becauſe had he all this while miniſtred to the king, it is likely the king would have diſcerned his ſadneſſe and heavineſſe before this time: And ſecondly, becauſe he would doubtleſſe before this have made known his requeſt to the king. This monethmonth Niſan contained part of our March and part of April; whence it appears that Nehemiahs journey was in the ſpring of the yeare.

Verſ. 2. Wherefore the king ſaid unto me, Why is thy countenance ſad? &c.] And indeed if we conſider that his ſorrow and grief for the ſad eſtate of his brethren, had been ſo long a time accompanied with much watching and faſting and prayer, it is no wonder thought the king preſently diſcerned the alteration of his countenance, from that it had formerly wont to be.

Then I was very ſore afraid.] To wit, leſt the king ſhould ſuſpect ſome evil or treacherous purpoſe foſtered in his heart, in which caſe guiltineſſe of conſcience doth uſually diſtract the mind, and make the countenance pale and wan: (and therefore perhaps it was that he anſwered preſently, verſ. 3. Let the king live for ever, not onelyonly becauſe it was the uſuall form of ſalutation when they were to ſpeak to p. 762kings, but alſo becauſe he deſired to aſſure him of his faithfull intentions towards him) or elſe rather, leſt being preſſed to diſcover the ground of his ſorrow in ſuch a publick preſence (for the queen was by, verſ. 6. and therefore many alſo of his princes and nobles) if he ſhould make no anſwer that might increaſe their jealouſie of him, and if he ſhould make known the cauſe of his grief, he might well doubt how his requeſt would be taken, either by the king or his courtiers, or what inconveniences might follow thereupon; for both the greatneſſe of the requeſt he had to make, and the majeſtie of the king might in theſe regards be dreadfull to him. To this ſome adde alſo, that he might fear the kings diſpleaſure, becauſe it was not lawfull for any mourner to come into the preſence of the kings of Perſia: and indeed it is, ſaid, Eſther 4.2. That none might enter into the kings gates clothed with ſackeloth; but whether it can be hence inferred that none that were heavie and ſad might ſtand before the king, it may well be queſtioned.

Verſ. 3. Why ſhould not my countenance be ſad, when the citie the place of my fathers ſepulchres lyeth waste, &c.] That is, the city where they lived and dyed: This argument taken from natural compaſſion, was moſt like to prevail with an heathen king.

Verſ. 5. If it pleaſe the king, and if thy ſervant hath found favour in thy ſight, that thou wouldest ſend me unto Judah, &c. Hereby he ſeeks to intimate to the king, that it was his former favour to him that emboldened him to make this requeſt, and that he deſired it with a reſolution however to ſubmit to his will, and onelyonly ſought it ſo farre as he ſhould like well of the motion, to approve it as reaſonable and fitting.

Verſ. 6. And the king ſaid unto me (the queen alſo ſitting by him) For how long, &c.] The queens ſitting by is mentioned, not onelyonly becauſe the relation of ſuch particular circumſtances, are good proofs of the truth of that which is related, but alſo happely to intimate that ſhe was one that favoured Nehemiah, and did what ſhe might to further his ſuit; which hath made ſome Expoſitours conceive that this was Eſther the wife of Ahaſuerus, but however in this queſtion which the king propounded to Nehemiah, For how long ſhall thy journey be? and when wilt thou rerurn? he diſcovered his love to him, and that he was loth he ſhould be too long abſent from him.

And I ſet him a time.] Some Expoſitours conceive that the time he prefixed for his return was after twelve years, becauſe it is evident that ſo long he was governour of the province of Judea under Artaxerxes, to wit, chap. 5.14. From the twentieth yeare even unto the two and thirtieth yeare of Artaxerxes the king, which is twelve years, &c. but firſt, becauſe the king demanding when he would return, as being loth he ſhould be too long from him, it is not probable he would prefixe ſo long a time: and ſecondly, becauſe the building of the walls of Jeruſalem, the work for which chiefly he now went, was finiſhed in leſſe then two moneths, chap. 6.15. in fifty and two dayes, more probable it is that at preſent he ſet a ſhorter time, when accordingly he did return; but then went again with commiſſion of being governour there, and was their governour twelve years, though happely in that time alſo he often went to Artaxerxes into Perſia.

Verſ. 7. Let letters be given me to the governours beyond the river; that they p. 763may convey me over till I come into Judah.] This Ezra would not deſire when he went to Jeruſalem, becauſe they had then occaſionally ſpoken to the king of the providence of their God over thoſe that ſerved him; and therefore if he had deſired a guard of ſouldiers, he ſuſpected they would have derided his former boaſting in Gods defence and protection, Ezra 8.22. For I was aſhamed to require of the king a band of ſouldiers and horſmen, to help us againſt the enemy in the way, becauſe we had ſpoken unto the king, ſaying, The hand of our God is upon all them for good that ſeek him. But now Nehemiah not ſuſpecting any ſuch thing, nor having happely that cauſe to ſuſpect it, required a ſafe conduct, and that no doubt lawfully.

Verſ. 8. And a letter unto Aſaph the keeper of the kings forreſt, that he may give me timber, &c.] This forreſt of the kings out of which Nehemiah deſired timber, was doubtleſſe the forreſt of Lebanon, out of which Solomon had formerly his timber, 1. Kings 5.6. and this timber he deſired was for beams; firſt, for the gates of the palace which appertained to the houſe, that is, the Temple; whereby either the building about the outward court is meant (for though the Temple was finiſhed before, yet happely the gates and towers that belonged thereto were not ſet up,) or elſe rather, the palace, wherein formerly the kings of Judah dwelt, which was in a manner joyned to the Temple, and therefore may here be called the palace that appertained to the houſe: and ſecondly, for the wall of the citie, that is, the gates in ſeverall parts of the wall: and thirdly, for a dwelling houſe for himſelf, for the houſe, ſaith Nehemiah, that I ſhall enter into.

Verſ. 9. Now the king had ſent the captains of the army, and horſmen with me.] To wit, to conduct him ſafe to the river Euphrates; from whence afterward he was by the governours beyond the river, conveyed to Jeruſalem.

Verſ. 10. When Sanballat the Horonite, and Tobiah the ſervant heard of it, &c.] Sanballat is called the Horonite, as it is thought, becauſe he was the deputy Lieutenant of the Moabites: for Horonaim was a chief city in the land of Moab, Iſaiah 15.5. My heart ſhall cry out for Moab, &c. for in the way of Horonaim they ſhall raiſe up a cry of deſtruction: and Jerem. 48.3, 4. A voice of crying ſhall be from Horanaim, ſpoiling, and great deſtruction; Moab is destroyed, &c. and Tobiah is called the ſervant the Ammonite, either becauſe he had been a ſervant, a ſlave, however now he was in high place and eſteem; or elſe, becauſe now he was now the deputy Lieutenant, the kings vaſſal or ſervant, amongſt the Ammonites: Now this Tobiah becauſe his wife was a Jewiſh, had ever and anon advertiſement of their affairs, and ſo wrought them great trouble.

Verſ. 11. So I came to Jeruſalem, and was there three dayes.] That is, ſo long he reſted himſelf after his journey. The like is noted of Ezra, Ezra 8.31, 32.

Verſ. 12. And I aroſe in the night, I and ſome few men with me, neither told I any man, &c.] To wit, that he might view the ruines of the walls round about, and the circuit of the city, and ſo might conſider, what likelyhood there was, that they ſhould go be able to go through with the work, what proviſion it was fit ſhould be made for the accompliſhment thereof, and what places were moſt neceſſary to be firſt, and with moſt ſpeed repaired: all which he deſired to be informed of with all ſecrecy, before any body knew of his purpoſe, that he might be the better able p. 764to anſwer any thing objected, when it was propounded; and that there might be no talk of it till they were ready to ſet upon it, leſt the enemies ſhould do any thing to hinder them.

Neither was there any beast with me ſave the beaſt that I rode upon.] To wit, purpoſely to avoid noiſe.

Verſ. 13. And I went out by night, by the gate of the valley, &c.] Here the manner of Nehemiahs going about the citie is deſcribed, to wit, that taking advantage of the night for the greater ſecreſie, as is before ſaid (and a moonſhinie night it muſt needs be; for elſe he could not have ſeen in what condition the walls were) firſt he went out at the gate of the valley, which was before the Dragon well (ſo called as we may probably conceive, becauſe of ſome ſtatue of a Dragon there made, out of the mouth whereof the water came running out) and this ſome take to be the gate on the eaſt-ſide of the citie that led to the valley of Jehoſhaphat, mentioned Joel 3.2. and others the weſtern-gate, which was near to the valley of dead bodies, of which the Prophet ſpeaks Jer. 31.40. and ſecondly, that from thence he went to the dung-port, that is, the gate through which they carried the dung out of the citie.

Verſ. 14. Then I went on to the gate of the fountain, and to the kings pool.] That is, to the gate which led to the fountain of Gihon, that ranne into the kings pool, that is, the pool of Siloah, or Siloam, as it is called, John 9.11. for the gate of the fountain and the pool of Siloah are joyned together, chap. 3.15▪ But the gates of the fountain repaired Shallum, and the wall of the pool of Siloah by the kings garden: and it was it ſeems called the kings pool, either becauſe it joyned to the kings gardens, chap. 3.15. or rather becauſe it was made by Hezekiah when he turned the water courſe of Gihon thither, and ſo from thence into the citie, 2. Chron. 32.30. Hezekiah alſo ſtopped the water courſe of Gihon, and brought it ſtreight down on the weſt-ſide of the citie of David.

Verſ. 15. And turned back, and entred by the gate of the valley, and ſo returned] Out of which he went firſt, verſ. 13. ſo that he either went round about the citie; or elſe, not finding the way paſſable when he came to the kings pool, he turned back the ſame way he came, and ſo went again into the citie to his lodgings.

Verſ. 16. Nether had I as yet told it to the Jews, nor to the prieſts, nor to the nobles, nor to the rulers, nor to the reſt that did the work.] That is, the workmen that were afterward employed in the work, he did not ſo much as carry them with him to ask their advice.

Verſ. 19. But when Sanballat the Horonite, and Tobiah the ſervant the Ammonite, and Geſhem the Arabian heard it, they laughed us to ſcorn, &c.] To Sanballat and Tobiah, mentioned before, verſ. 10. here is another added that joyned with them in oppoſing Nehemiah, to wit, Geſhem the Arabian, that is, the king of Perſias deputy lieutenant amongſt the Arabians; and though it be ſaid in the following words, that they charged them with an intent of rebelling againſt the king of Perſia: What is this thing that ye do? will ye rebell againſt the king? yet becauſe it is alſo ſaid here before, that they laughed them to ſcorn & deſpiſed them; therefore ſome Expoſitours underſtand thoſe words as ſpoken in a ſcoffing manner, and as it were to imply that they had undertaken a work, which poore wretches they would not be able to effect, and wherein they ſhould be able to hinder them well enough.

p. 765Verſ. 20. But you have no portion, nor right, nor memoriall in Jeruſalem.] That is, you are appointed governours in other countries; and beſides you have no intereſt in us or in Jeruſalem: neither is there any memoriall of you or your progenitours to be found among us, and why then do you intermeddle with that which belongs not to you?

CHAP. III.

Verſ. 1. THen Eliaſhib the high prieſt roſe up with his brethren the priests, and they built the ſheep-gate, &c.] Eliaſhib was the ſonne of Joiakim, and grandchild of that Jeſhua, who went up at firſt from Babylon with Zerubbabel; and ſo being now high prieſt, with his brethren the prieſts he undertook the building of the ſheep-gate; and that becauſe this gate either joyned to the Temple, or was near to it, and was ſo called from the ſheep-market, which for the conveniency of the Temple was near to it; as was alſo the ſheep-pool, called Betheſda, John. 5.2. where the ſheep were waſhed appointed for ſacrifices, before they were brought into the Temple. As for theſe following words, they ſanctified it, and ſet up the doores of it, the meaning is, that firſt they cleared it from the rubbiſh and ruines wherein it lay: ſecondly, that they repaired it, and raiſed it up again in its former beauty and ſplendour: and thirdly, having finiſhed it they did then by prayer dedicate it to the Lord, and in it, as the firſt fruits, all the reſt of the building, deſiring him to uphold and maintain it againſt all the adverſaries of Judah and Jeruſalem. Indeed to this ſome adde that it was alſo ſanctified by the prieſts working upon it, in regard whereof it gained the more reſpect: but though I doubt not but ſome of the prieſts might put their hand to ſome part of the work, out of their zeal to the ſervice, and for the encouragement of the people; yet I conceive both here and elſewhere in this chapter the building of the gates and wall is aſcribed to thoſe that bore the charge of the work, that did not work themſelves, but at moſt did onelyonly overſee it, and take care that it was done: and this the prieſts did not onelyonly for the ſheep gate it ſelf, but alſo for a good part of the wall adjoyning even to the tower of Meah they ſanctified it, unto the tower of Hananeel, where by the tower of Meah is meant a tower not farre from the ſheep-gate, ſo called as is thought, becauſe it had an hundred pinacles, or was an hundred cubits high, or ſome ſuch like reaſon (for Meah ſignifies an hundred) and by the tower of Hananeel a tower further northward, mentioned again Zach. 14.10.

Verſ. 3. But the fiſh gate did the ſonnes of Haſſenaah build] This was doubtleſſe on the northweſt of Jeruſalem in the citie of David, towards the ſea, as appears alſo by that which is ſaid of Manaſſeh, 2. Chron. 33.14. He built a wall without the citie of David, on the weſt ſide of Gihon in the valley, even to the entring in of the fiſh gate, &c. It was called the fiſh gate, becauſe they brought in their fiſh from the ſea coaſts of Tyre and Sydon at that gate, according to that, chap. 13.16. There dwelt men of Tyre therein which alſo brought fiſh, &c. and had happely their market for the ſelling of their fiſh not farre from it: it is mentioned again, Zeph. 1.10, There ſhall be the noiſe of a cry from the fiſh gate.

Verſ. 5. And next unto them the Tekoites repaired, &c.] That is, ſome of the inhabitants of Tekoa, for other of them alſo repaired in another place, as it is expreſſed p. 766afterward, verſ. 27. but yet it was onelyonly the common people amongſt them that did what was done; for concerning their nobles, there is a clauſe of exception added, but the nobles put not their necks to the work of the Lord, that is, the nobles would not do any ſervice herein to their Lord the God of Iſrael, becauſe their arrogancie in regard of their greatneſſe was the cauſe of their refuſing their help in this work, as pretending they would not be taxed, nor have any ſuch burthen impoſed upon them: their folly is noted herein, that they refuſed to put their necks to his work, who is the nobles Lord as well as the common peoples.

Verſ. 6. Moreover, the old gate repaired Jehoiada.] So called happely becauſe it was the oldeſt of all the gates in Jeruſalem; and this was alſo, as is generally held, on the north-ſide of Jeruſalem.

Verſ. 7. And next unto them repaired Melatiah, &c. unto the throne of the governour on this ſide the river.] It ſeems there was formerly in this part of the wall a palace or place of judicature, where thoſe that were appointed governours under the Babylonian and Perſian kings over all the countrey on this ſide Euphrates, did uſe to ſit in judgement; unto which place theſe men of Gibeah and Mizpah and others here mentioned did repair the wall: and that palace where had been the throne of the governour, ſome Expoſitours conceive, was repaired by Nehemiah and his ſervants (he being now governour of Judea) whence are thoſe expreſſions, chap. 4.16. The half of my ſervants wrought in the work, and the other half of them held both the spears, the ſhields, &c. and 5.16. I continued in the work of this wall, &c.

Verſ. 8. And they fortified Jeruſalem unto the broad wall.] That is, they repaired the wall unto that place where the wall was made much broader then in other places, and therefore called the broad wall; and ſo having brought the work ſo farre, there they left off building, becauſe here it was not ruined, and therefore needed no repairing; in which ſence it may be read according to the tranſlation noted in the margin, They left Jeruſalem unto the broad wall.

Verſ. 9. And next unto them repaired Rephaiah the ſonne of Hur, the ruler of the half part of Jeruſalem.] For Jeruſalem, being part in Judah and part in Benjamin, had accordingly two ſeverall rulers; and this Rephaiah was ruler of one of them, and Shallum, verſ. 12. was ruler of the other.

Verſ. 11. And Haſhub the ſonne of Pahath-moab, repaired the other piece, and the tower of the furnaces.] That is, the next portion of the wall ſet out to be repaired, wherein alſo was the tower of the furnaces, ſo called happely, becauſe either in the tower it ſelf, or in the ſtreet adjoyning there were many furnaces.

Verſ. 12. Shallum the ſonne of Haloeſh the ruler of the half part of Jeruſalem.] See above, verſ. 9.

Verſ. 13. The valley gate repaired Hanun, &c.] See chap. 2.13.

Verſ. 14. But the dung-gate repaired Malchiah the ſonne of Rechab.] That is, of the famous familie of the Rechabites.

Verſ. 15. But the gate of the fountain repaired Shallun.] See chap. 2.14.

Unto the ſtairs that go down from the citie of David.] That is, from mount Sion (which was called the citie of David) into the lower part of Jeruſalem.

Verſ. 16. After him repaired Nehemiah, &c.] Here begins the repairing of the wall about mount Zion, wherein ſtood the Temple and the palace of the kings of p. 767Judah; and the firſt part of this wall was repaired by one Nehemiah the ſonne of Azbuck the ruler of the half part of Bethzur, and ſo as farre as to the pool that was made, and unto the houſe of the mighty; and by the pool that was made, is meant a pool not naturall, but made by art, to wit, by Hezekiah, 2. Kings 20.20. yet this was not the pool of Siloah mentioned in the former verſe (for that was happely a naturall pool, and was in the lower part of Jeruſalem) but another in mount Zion, called therefore the upper pool, 2. Kings 18.17. and by the houſe of the mighty, is meant ſome houſe built for Davids worthies, or ſome houſe where the garriſon ſouldiers for the citie lay, or where youths were taught to handle their arms.

Verſ. 17. After him repaired the Levites.] It may be, becauſe the wall here was over againſt the Temple.

Verſ. 19. The ruler of Mizpah, another piece over againſt the going up to the armory at the turning of the wall.] To wit, the citie armoury, to which that place of Solomons ſeemeth to allude, Cant. 4.4. Thy neck is like the tower of David builded for an armoury: it is evident that the houſe of the forreſt of Lebanon, which Solomon built, was for many generations a magazine of arms for the kings of Judah (for thence is that, Iſa. 22.8. Thou didst look in that day to the armour of the houſe of the forreſt) and therefore it may be it was that houſe that is here meant; or if not ſo, it may be they had ſeverall arſenalls or armouries, one for the citie armoury, and another for the kings magazine; or that this was ſome place where anciently there had been an armoury before the houſe of Lebanon was built.

Verſ. 22. And after him repaired the priests, the men of the plain.] To wit, the men that inhabited the plain countrey about Jeruſalem, 2. Sam. 2.28. chap. 12.28.

Verſ. 24. Binnui the ſonne of Henadad, another piece from the houſe of Azariah, unto the turning of the wall.] This is thought to be the turning of the wall from the ſouth to the eaſt.

Verſ. 25. Palal the ſonne of Uzai, over againſt the turning of the wall, and the tower which lieth out from the kings high houſe, that was by the court of the priſon.] Priſons have often courts and yards for the priſoners to walk in and refreſh themſelves, and ſo it ſeems had this; we ſee there is often mention of the court of the priſon, whereinto they caſt the Prophet Jeremiah, Jer. 38.7.13. and 32.2.

Verſ. 26. The Nethinims dwelt in Ophel, unto the place over againſt the water-gate, &c.] By Ophel, or the tower, is meant that high tower ſpoken of in the former verſe; and the gate here mentioned was, I conceive, called the water-gate; either becauſe all the waters that came by water courſes or pipes under ground into the citie, came into one channell in ſome place near to this gate; or elſe, becauſe there was ſome paſſage thereabouts to convey away the water that ranne along in the ſeverall channells of the citie. The work of the Nethinims was to carry wood and water to the Temple; and therefore it was the more convenient for them to dwell in Ophel, which was ſo nigh to the water gate.

Verſ. 27. After them the Tekoites repaired.] See verſ. 5. Some ſay they were the prieſts that dwelt in Tekoah.

Verſ. 28. From above the horſe-gate repaired the priests.] This horſe-gate, which is ſaid to have been towards the east, Jer. 31.40. was ſo called perhaps, becauſe there were in that place ſome chief ſtables for horſes, or ſome place where they practiſed p. 768the art of horſe riding, or becauſe they went uſually with their horſes out of that gate to water them in the brook Kidron, or to breath them in the valley of Gehinnom: yet there was a gate alſo called by the ſame name in the kings pallace as we may ſee, 2. Chron. 23.15. when ſhe was come to the entring of the horſe-gate by the kings houſe, &c. which is thus expreſſed, 2. Kings 11.16. and ſhe went by the way by which the horſes came into the kings houſe.

Verſ. 29. After him repaired alſo Shemaiah, the ſonne of Shechaniah, the keeper of the eaſt gate.] To wit, of the Temple.

Verſ. 32. And between the going up of the corner into the ſheep-gate, repaired the goldſmiths and the merchants.] Concerning this ſheep-gate, ſee verſ, 1. there the deſcription of this repairing the city wall began, and there it ends.

CHAP. IIII.

Verſ. 2. ANd he ſpake before his brethren and the army of Samaria, and ſaid, &c.] That is, whereever he came among his own countreymen and people, or amongſt his fellow governours of the neighbouring countreys, and the garriſon ſouldiers in Samaria, he inveighed againſt the attempt of the Jews, and that in a ſcoffing manner; to wit, either thereby to make known, that they need not be troubled about it, they ſhould have time enough to hinder the work, unleſſe they could hope to finiſh it in a day, (and ſo by Gods providence the Jews were not oppoſed at firſt,) or elſe to incenſe them to take up arms againſt them, alledging that both their attempt was inſufferably proud and dangerous, and alſo that the men that undertook it were weak and beggerly, ſuch as might eaſily be reſiſted, What, ſaith he, do theſe feeble Jews? will they fortifie themſelves? will they ſacrifice? will they make an end in a day? they would never ſurely undertake this work, if they did not think both to begin and finiſh it in a day, and ſo to offer up ſacrifices, as they uſed to do at the dedication of any great building, when it was completely finiſhed: and that becauſe they may well aſſure themſelves, if they be any longer while about it, their neighbours will ſoon gather themſelves together, and hinder their fortifications; will they revive the ſtones out of the heaps of the rubbiſh that are burnt? as if he ſhould have ſaid, They can never effect this work (though there were nothing elſe to hinder them) even for want of materials, for want of ſtones; unleſſe they hope to glue together their old ſtones again, which were knocked to pieces and burnt to powder, and ſo make ſtones of rubbiſh; which he calls reviving the ſtones out of the rubbiſh, to intimate that their attempt was as ridiculous and mad, as if they ſhould undertake to revive and raiſe up a dead man out of the grave, that was already turned to duſt and aſhes.

Verſ. 3. Even that which they built, if a fox go up, he ſhall even break down their ſtone wall.] Becauſe foxes uſe in the night to ſcrape through walls of earth, that they may come to their prey; Tobiah in theſe words, to ſcoff at the weakneſſe of the walls which they could make in ſuch haſte, ſaith, that when they had done the moſt they could, if they did finiſh them, they would be ſo ſlightly done, that a fox might make a way through them, or ſcrape them down.

Verſ. 4. Hear, O God, for we are deſpiſed, &c.] Thus ſpake Nehemiah when the reports of the ſcoffs of theſe adverſaries was brought unto him.

p. 769And give them for a prey in the land of captivity.] Let them be carried away captives, and there made a prey to their enemies.

Verſ. 5. And cover not their iniquity, and let not their ſinne be blotted out from before thee.] That is, let not their iniquity paſſe unpuniſhed: for he doth not pray againſt their converſion, but deſires the Lord, that in caſe they proceeded on in this their impiety, he would manifeſt his wrath by powring his judgements upon them.

For they have provoked thee to anger before the builders.] That is, in reproaching the builders of thy citie, imployed by thy appointment, they have reproached thee: ſo that we deſire them to be puniſhed, not out of any private grudge or deſire of revenge, but that thy glory may be vindicated.

Verſ. 6. So built we the wall; and all the wail was joyned together unto the half thereof.] That is unto the half height thereof.

Verſ. 10. And Judah ſaid, The ſtrength of the bearers of burdens is decaied, and there is much rubbiſh, &c.] That is, the men of Judah alſo began to murmure and complain, that by reaſon there was ſtill ſo much rubbiſh, and the ſtrength of the bearers of the burdens was ſo much decayed, they ſhould never be able to go through with the work, at leaſt not make it defenſible, ere the enemies would ſet upon them; for if the trench about the wall, the chief help to keep off the enemy were not cleared of the rubbiſh, all they had done would be to no purpoſe.

Verſ. 12. When the Jews that dwelt by them, came, they ſaid unto us ten times, &c.] That is, oftentimes: ſee the note, Gen. 31.7. Though theſe Jews, that dwelt amongſt the Samaritanes, and thoſe other neighbouring nations, that now banded together againſt the building of Jeruſalems walls, durſt not joyn themſelves with their brethren to help them in their work; yet ſecretly it ſeems ſome of them came to Jeruſalem, to inform them of the conſpiracy of their enemies againſt them. As for the intelligence they brought them, ſome conceive that the wayes that led from Jeruſalem to Samaria, are intended in thoſe words: from all places whence ye ſhall return unto us, they will be upon you. But others, and I think more probably, underſtand it of all places about the city, from whence the builders of the wall ſhould return into the citie, where the Jews were when they gave them this intelligence, from all places whence ye ſhall return unto us, they will be upon you; that is, they will on a ſuddain beſet the city, and aſſault it on every ſide; when you ſhall leave your work and return to us into the city, either to eat or to reſt and refreſh your ſelves from the ſeverall places round about the city, where you are now imployed in building the walls, on a ſudden they will break in upon us.

Verſ. 13. Therefore ſet I in the lower places behind the wall, and on the higher places, &c.] That is, hearing by the conſonant report of our brethren that came from ſeverall places, that our adverſaries had a purpoſe to aſſault us, I cauſed the people to give over their work, and to arm themſelves to keep off the enemy; and to that end I ſet ſome of them beneath behind the wall, and others above in the towers and other fortifications, to beat off the adverſaries, and keep them from entring the citie.

Verſ. 15. We returned all of us to the wall, every one unto his work.] That is, when the enemies, hearing that their purpoſe was diſcovered, gave over their intended invaſion of the city, and ſo their counſell was brought to nought, we having notice thereof returned to our work; which was a while given over, that we p. 770might be in a readineſſe to withſtand the enemies if they had come againſt us.

Verſ. 16. The half of my ſervants wrought in the work, &c.] That is, though we returned to our work again, when we heard that the enemy had given over their plot of coming ſuddenly upon us to fight againſt us; yet after this we were the more carefull to be in a readineſſe to reſiſt them, leſt they ſhould again at ſome other time renew their conſpiracie; to which end, firſt, there was never but half of my ſervants (that is my houſhold ſervants and guard, or trained bands, whoſe captain Nehemiah was) employed in building the wall; the other half ſtood alwayes ready armed to keep off the enemy if occaſion ſhould be: and ſecondly, even thoſe that were employed in building were alſo alwayes armed, as is expreſſed; verſ. 17. They which builded on the wall, and they that bare burdens with thoſe that laded; every one with one of his hands wrought in the work, and with the other hand held a weapon.

And the rulers were behind all the houſe of Judah.] To wit, to overſee them, and encourage them in their work, and ſometimes perhaps when need was to help them too.

Verſ. 17. Every one with one of his hands wrought in the work, and with the other hand held a weapon.] That is, even they alſo that wrought in the building were alſo alwayes armed, ready at all aſſayes to have joyned with the reſt in reſiſting the enemy if he had ſet upon them: literally this cannot be underſtood; for how could they build the wall or lay burdens upon the ſhoulders of thoſe that bare them, and yet all the while hold their weapons in one of their hands? It is therefore a proverbiall kind of ſpeech, ſignifying onelyonly that whileſt they vvere buſieſt in building, they had alſo their weapons ready at hand, to fight againſt the enemy if need were; for ſo Nehemiah explains this phraſe in the following words. verſ. 18. For the builders had every one his ſword girded by his ſide, &c.

Verſ. 22. Likewiſe at the ſame time ſaid I unto the people, Let every one with his ſeruant lodge within Jeruſalem, &c.] That is, he gave charge to the people that none of them ſhould go out of the city to lodge, and that becauſe he would have them alwayes in a readineſſe to keep their turns, both of watching by night and of working by day.

Verſ. 23. Saving that every one put them off for waſhing.] To wit, either their garments or their bodies: for upon occaſion of legall pollutions the Jews did waſh their bodies often.

CHAP. V.

Verſ. 2. THere were that ſaid, We, our ſonnes and our daughters are many: therefore we take up corn for them, &c.] That is, having a great charge of children, that which we earn will not maintain us; and therefore we are conſtrained, whileſt we work for the publick, to take up corn upon uſe of the nobles, and rulers, and rich men amongſt us, to keep us from ſtarving, and that by pawning or ſelline our children to them for ſervants, till we can redeem them; which we are never like to do, as is expreſſed, verſ. 5. We bring into bondage our ſonnes and our daughters to be ſervants, and ſome of our daughters are brought unto bondage already, neither is it in our power to redeem them; ſo that we are in as bad or worſe p. 771a condition, then when we were bondſlaves in Babylon; and the having of many children, which is of it ſelf a great bleſſing of God, is turned to us as a bitter curſe.

Verſ. 3. We have morgaged our lands, vineyards, and houſes, that we might buy corn, becauſe of the dearth.] Even thoſe that had not ſo great a charge of children were forced to morgage their eſtates, becauſe of the dearth that was amongſt them.

Verſ. 4. There were alſo that ſaid, We have borrowed money for the kings tribute, &c.] That is, though we had ſufficient to ſuſtain the charge of our ſelves and families, yet not alſo to defray the tribute that was laid upon us; but even to pay that, we have been conſtrained to morgage our lands and vineyards: for though the Jews had liberty given them to return from Babylon into their own countrey, yet they were to pay tribute there, as is evident, Ezra 4.13. If this city be builded, and the walls ſet up again, then will they not pay toll, tribute, and cuſtome, and ſo thou ſhalt endamage the revenue of the king: and chap. 7.24. Alſo we certifie you, that touching any of the Prieſts, and Levites, ſingers, porters, Nethinims, or miniſters of this houſe of God, it ſhall not be lawfull to impoſe toll, tribute, or cuſtome upon them.

Verſ. 5. Yet now our fleſh is as the fleſh of our brethren, our children as their children.] That is, we are reaſonable creatures, as well as they, not beaſts; yea Iſraelites of the ſeed and linage of Abraham as well as they, not heathens; though they uſe us as if we were not ſuch.

Verſ. 7. And I ſet a great aſſembly againſt them.] To wit, both of thoſe that were oppreſſed, and thoſe of the better ſort in the congregation, that were not tainted with this ſinne: yea perhaps he called a generall aſſembly of all the elders of Iſrael, that the ſight of the multitude of thoſe that cryed out againſt them, and the hearing of ſo many of their brethren proteſting againſt this which they had done, and Nehemiahs reproof in this publick aſſembly, all this together might humble them the more, and make them even aſhamed of the evil they had done; which was according to that the Apoſtle adviſeth concerning publick offences, 1. Tim. 5.20. Them that ſin rebuke before all, that others alſo may fear.

Verſ. 8. We, after our ability, have redeemed our brethren, &c.] That is, we have done what in us lay to free our brethren from their bondage in Babylon, and will you make them bondſlaves again, onelyonly to pay your uſeries and unjuſt exactions? even the bringing of the Jews out of Babylon, may be this redeeming of the Jews, whereof Nehemiah here ſpeaks: yet happely the liberty granted by the Perſian kings to the Jews, that who would might return to their own countrey, did not extend to thoſe that had been bought and ſold; and therefore perhaps both Nehemiah and others had with their money redeemed many of thoſe that were ſo ſold, and ſo brought them alſo out of Babylon.

Verſ. 10. I likewiſe, and my brethren, and my ſervants, might exact of them money and corn.] To wit, for money we have lent them: or as a recompence of our publick imployments.

Verſ. 11. Restore, I pray you, to them, even this day, their lands, &c.] To wit, remitting the debt for which they were morgaged; for that he did require them to p. 772remit the debt, as well as to reſtore the morgage, is evident by their anſwer, verſ. 12. We will reſtore them, and will require nothing of them.

Alſo the hundred part of the money and of the corn, &c.] To wit, which they paid every monethmonth by way of uſe for the money, corn, &c. which they had borrowed; as for inſtance, if they borrowed an hundred pounds, for a moneths loan they paid one pound, and for a twelve-monethmonth twelve pound; all which ſince they had unjuſtly exacted of their brethren, Nehemiah calls upon them to reſtore it again.

Verſ. 12. Then I called the priests, and took an oath of them, that they ſhould do according to this promiſe.] Some Expoſitours conceive, that ſome of the prieſts being guilty of this ſinne of oppreſſing the people by taking uſury of them, out of reſpect to their office, Nehemiah called them to him by themſelves in private, and took an oath of them, that they ſhould alſo do according to that which the people had promiſed; but I rather think, that it was the people of whom he took the oath, of whom it is ſaid in the foregoing words, that they promiſed to do all that Nehemiah had required of them, and that the prieſts were called, either becauſe it was the cuſtome that the prieſts did give the oath to thoſe that were ſworn, or at leaſt, becauſe being ſworn in the preſence of the prieſts, who were the meſſengers of the Lord of hoſts, the adjuration might be the more ſolemn and ſacred, and thoſe that were ſworn, might be the more religiouſly affected with it.

Verſ. 13. Alſo I ſhook my lap, and ſaid, So God ſhake out every man from his houſe, and from his labour, &c.] That is, may God ſo caſt him out of his houſe, lands, and eſtates, (which is here called his labour, becauſe he means that which he had gotten by his labour) that performes not this promiſe, as by ſhaking of my lap, any thing that were therein would be now caſt out of it; ſo that this ceremony of ſhaking his lap, was much like that of Pauls ſhaking his raiment, Acts 18.6. though that was to ſignifie another thing, namely, that he was clear of the bloud of the Jews, that would not embrace the truth he had taught them; he ſhook his raiment, and ſaid unto them, Your bloud be upon your own heads, I am clean: and that alſo when Chriſt appointed his diſciples, Matth. 10.14. to ſhake off the duſt from their feet, as a witneſſe againſt thoſe that would not receive them.

Verſ. 14. Moreover, from the time that I was appointed to be their governour, &c.] To ſhew, how unreaſonable a thing it was in the richer ſort to take uſury of their poore brethren, he puts them in mind, that merely becauſe he would not overburden the people, all the twelve years that he had been their governour, he had lived wholly upon his own perſonall eſtate, and neither he nor his brethren had eaten the bread of the governour, that is, the allowance of bread and other neceſſaries, which had been alwayes given by the people, for the daily proviſion of their Governour and his family: As concerning the twelve years here mentioned, wherein Nehemiah had been their governour, ſee chap. 2.6.

Verſ. 15. But the former governours that had been before me, were chargeable unto the people, &c.] To make it the more apparent, how loath he was to be chargeable to the people in regard of their poverty, and ſo by conſequence to imply what an unmercifull act it was in the richer ſort to oppreſſe them with uſurie, he ſhewes here, that though he might have challenged a yearely allowance for his maintainance, p. 773becauſe all the governours had it that were before him, yet he required no ſuch thing of them; The former governours had taken of them bread and wine, that is, a certain quality of bread and wine, and ſuch other neceſſaries, beſides fourty ſhekels of ſilver, to wit, for every day, or of the head of every family; but he durſt do ſo. But now by the former governours, I do not conceive that Zerubbabel and Ezra are meant; but rather thoſe governours, which after Zerubbabels death till Nehemiahs coming had the chief ſway of government amongſt the Jews, for Ezra was not ſent as a governour, but as a ſcribe to teach them what they ought to do.

Yea, even their ſervants bear rule over the people.] That is, they alſo exacted what they pleaſed of the people.

Verſ. 16, Yea, alſo I continued in the work of this wall.] Though in the third chapter, where it is fully expreſſed by whom the ſeverall parts of the wall were repaired, there is no mention of any particular part thereof undertaken by Nehemiah; yet he might well ſay, that he continued in the work of the wall, becauſe he was continually imployed in the overſight of the work, and was ſtill with them, to direct and incourage the builders; yea, and becauſe his ſervants were imployed too where moſt need was, to help in the work, as it followes in this verſe, and all my ſervants were gathered thither unto the work: though he lived wholly upon his own private means, yet both he and his were ſtill imployed in the publick ſervice.

Neither bought we any land.] Though the people being many of them much indebted, he might have had great bargains of them: and this is alledged as a proof, that neither he nor his ſought to advance themſelves; but onelyonly ſought the good of the people.

Verſ. 17. Moreover, there were at my table an hundred and fifty of the Jews and rulers, &c.] The charge he was at in entertaining ſo many of the rulers, people, and ſtrangers daily at his table, is here alledged, (to wit, during the time of his being in Jeruſalem: for it is likely that he was often away in Perſia, and this charge conſtantly for twelve years together, would otherwiſe have ſpent a kings eſtate,) firſt, becauſe hereby the people were much eaſed; for a heavie burden it would have been to them, if all this had been done at the common charge: and ſecondly, becauſe this circumſtance did much commend his not taking from the people that which the former governours had taken of them for their maintenance, to wit, that he was put to ſo great charge, and yet he defrayed it all of his own private means.

Verſ. 18. Alſo fowl were prepared for me, and once in ten dayes ſtore of all ſorts of wine.] That is, beſides the ordinary proviſion prepared for every day, every tenth day I feaſted them more liberally, and gave them ſtore of all ſorts of wine.

CHAP. VI.

Verſ. 2. SAnballat, and Geſhem ſent unto me, ſaying, Come, let us meet together in ſome one of the villages, in the plain of Ono, &c.] Which was in the tribe of Benjamin, chap. 11.30, 35. 1. Chron. 8.12. It is likely therefore that Sanballat appointed this place for their meeting, ſo near to Jeruſalem, that Nehemiah might be the more eaſily induced to come thither; but, ſaith Nehemiah, p. 774they thought to do me miſchief; that is, to ſlay me, or at leaſt, to make me their priſoner.

Verſ. 5. Then ſent Sanballat his ſervants unto me, in like manner, the fifth time, with an open letter.] He ſent the letter open, either to imply that what was written in that letter was no ſecret thing, but what was common in every mans mouth; or elſe that the meſſenger might ſhew it to others of the Jews before he came to Nehemiah, and ſo with the contents thereof might diſcourage them.

Verſ. 6. It is reported among the heathen, and Gaſhmu ſaith it, that thou and the Jews think to rebell.] That is, that you may not think I pretend a rumour, when there is no ſuch thing; I will name you one in particular who will confidently averre it, and that is Gaſhmu, or Geſhem, verſ. 2. the king of Perſia his deputy Lieutenant in Arabia; and that becauſe hereby alſo you may ſee how farre the rumour is ſpread, and that their be ſome no mean men that will maintain it.

Thou buildeſt the wall, that thou mayest be their king, according to theſe words.] According to this report which is abroad of you.

Verſ. 7. And thou haſt alſo appointed prophets to preach of thee at Jeruſalem, ſaying, There is a king in Judah.] That is. we have now a king again of our own nation, and ſhall not be in bondage any longer to forrein princes. I find ſome Expoſitours of opinion, that ſuch a rumour was indeed ſpread abroad concerning Nehemiah, and that it was raiſed by occaſion of the propheſies of Haggai and Zachariah, concerning the near approach of Chriſts kingdome; which were by ſome perverted, as if they had been ſpoken of Nehemiah. But I think it may as well be ſuppoſed that there were no ſuch rumours; but that they were merely forged by Sanballat to ſcare Nehemiah, and in hope he would thereupon come to them to clear himſelf: for ſo Nehemiah anſwers, verſ. 8. There are no ſuch things done as thou ſayeſt, but thou faigneſt them out of thy own heart.

Come now therefore, and let us take counſell together.] That is, let us meet and adviſe in a friendly manner, that we may ſee whether this report be true, and if it be falſe, what courſe is to be taken to diſcover your innocency, and to prevent the king of Perſiaes diſpleaſure againſt us.

Verſ. 10. Afterward I came unto the houſe of Shemaiah the ſonne of Delaiah, &c. who was ſhut up.] It ſeems this Shemaiah was a prieſt of the courſe of Delaiah, 1. Chron. 24.18. and therefore called here the ſonne of Delaiah, and that accordingly he had his houſe in the Temple: but withall it is evident, that he was accounted a prophet, though he was indeed a falſe prophet, and was hired at this time by Tobiah and Sanballat, to prophecy of the danger that was coming upon Nehemiah, purpoſely that he might be terrified and be wonne to hide himſelfe, and ſo the hearts of all the people might be diſcouraged likewiſe, and ſome advantage by this means might be taken againſt them: why it is here ſaid he was at this time ſhut up, the judgement of Expoſitours is divers: the moſt probable reaſons that I find given for it, are, that he ſhut up himſelf, either firſt, to make a ſhew of a deſire to retire himſelf that he might pray with the greater liberty, and receive ſome revelation from God: or ſecondly, out of a pretence of fearing ſome ſudden attempt that would be made upon the city, which cauſed him to ſhut up himſelf, that he might keep out the enemy: or thirdly, that he did it as a propheticall ſigne that p. 775ſuch dangers were coming upon the city that men ſhould be glad to ſhut up themſelves, aſſaying thereby to hide themſelves from the enemy: whereof when Nehemiah heard, for this very cauſe it was that he came to him.

And he ſaid, Let us meet together in the houſe of God, within the Temple, and let us ſhut the doores, &c.] And thus under a pretence of perſwading Nehemiah to ſhut up himſelf in the Temple that his enemies might not come at him, he ſought by Nehemiahs cowardiſe to diſcourage all the people, as is before noted, and withall might have a purpoſe to deliver him up into their hands, having him thus faſt ſhut up, that he could not eſcape to hide himſelf.

Verſ. 11. And I ſaid, Should ſuch a man as I flee? &c.] Being called of God to do what I do, and being at preſent the chief magiſtrate and governour of this city, who am therefore to take care for the defence of the people, and to give them all poſſible encouragement both by word and deed, Should I flee, and that into the Temple, like a malefactour that ſought to take ſanctuary there? Surely this were the ready way utterly to diſcourage the people, and to bring a reproch both upon my ſelf and upon them, as if I did diſtruſt the providence and protection of God; and therefore were it to ſave my life, I would not do it. This I conceive was the full meaning of theſe words of Nehemiah; yet ſome think alſo that he refuſed to go into the Temple, becauſe it was not lawfull for any but the prieſts to go in thither, Numb. 3.38.

Verſ. 12. And lo, I perceived that God had not ſent him, &c.] To wit, both by the advice he gave, becauſe it tended to the hurt of Gods people, and to beat him off by terrifying him from the work, which God had given him in charge; and likewiſe afterwards by the event, becauſe the enemies came not that night to ſeize upon him, as Shemaiah had prophecyed they would.

Verſ. 15. So the wall was finiſhed, in the twenty and fifth day of the monethmonth Elul, &c.] The very doores of the gates being then alſo ſet up; which was not done before verſ. 1. The whole work was finiſhed on the twenty fifth day of the monethmonth Elul (which was their ſixth monethmonth, agreeing moſt what with our Auguſt, and ſhewes that they undertook the work in the heighth of ſummer, when the dayes were at the longeſt, and the ſeaſon every way moſt ſeaſonable for building) and ſo all was diſpatched in fifty and two dayes, to wit, from the time that they firſt began the repairing of the wall. Indeed, becauſe it ſeems impoſſible that ſo great a work ſhould be finiſhed in ſo ſhort a compaſſe, to wit, fifty two dayes, which was not full two moneths, therefore ſome Expoſitours underſtand theſe fifty two dayes to be meant of the time after the ſtone wall was finiſhed, and that meſſage was ſent from Sanballat and Tobiah, whereof mention is made verſ. 2. but becauſe no ſuch thing is here expreſſed, I rather underſtand it of the time wherein the whole work was finiſhed. And indeed if we conſider, firſt, that the walls and towers were not wholly razed to the ground, but onelyonly battered and broken, and had many breaches in them: ſecondly, that there was a multitude of people who round about the city in ſeverall places at one time were employed in the work, and did with much earneſtneſſe follow it: and thirdly, that it was indeed finiſhed to the aſtoniſhment of the enemies, verſ. 16. before they dreamed it could have been done▪ And it came to paſſe, that when all our enemies heard thereof, and all the heathen that was about p. 776us ſaw theſe things, they were much caſt down in their own eyes, for they perceived this work was wrought of our God: I ſay, conſidering all theſe things, it needs not ſeem ſo incredible that the work was begun and perfected in fifty two dayes.

CHAP. VII.

Verſ. 1. WHen the wall was built, and I had ſet up the doores; and the porters and the ſingers, and the Levites were appointed] By the Levites, thus diſtinguiſhed from the porters and ſingers, are meant ſuch of the Levites, as were to attend upon the prieſts in their office: and the meaning of this clauſe is, either that Nehemiah did chooſe out and appoint ſome of theſe to perform ſome ſolemn ſervice at the dedication of the walls by way of thankſgiving to God; or elſe that ſuch of the porters, ſingers, and Levites, as had been ſome way imployed about the building, were now appointed again to return to their ſervice in the Temple.

Verſ. 2. I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jeruſalem.] To his brother or kinſman Hanani (who firſt brought him word of the ſad eſtate of Jeruſalem, chap. 1.1, 2.) and to Hananiah the ruler of the palace, he gave charge over Jeruſalem; that is, to ſee that the gates were carefully ſhut and opened in due time, and a ſufficient watch for the better guard of the city alwayes maintained.

Verſ. 3. And while they ſtand by, let them ſhut the doores, and barre them.] That is, let not thoſe that have the charge of ſhutting and barring the gates, appoint or ſend others to do it for them; but let them at leaſt ſtand by themſelves and ſee it done as it ſhould be. Some indeed conceive that this is ſpoken of Hanani and Hananiah, to wit, that they were to ſee the gates ſhut up themſelves: but the words ſeem more clearly to import, that it is ſpoken of them that by Hanani and Hananiah ſhould be appointed to this ſervice.

And appoint watches of the inhabitants of Jeruſalem, every one in his watch, and every one to be over against his houſe.] That is, every one to watch in that part which was neareſt to his own dwelling; thoſe that dwelt in the weſt parts of the city were not to be called to watch on the walls on the eaſt-ſide, &c.

Verſ 4. Now the city was large and great, but the people were few therein and the houſes were not builded.] So that there was no proportion betwixt the walls without, and the houſes of the city within; nor were the inhabitants ſufficient for the defence of the walls in ſo large a circuit: which is alledged here as the reaſon why Nehemiah undertook the numbring of the people, according to their genealogies, as is related in the following verſe. Some indeed of the chief of the inhabitants were carefull to build themſelves ſtately and fair houſes, Haggai 1.4 Is it time for you, O ye, to dwell in your cieled houſes &c. but the whileſt it ſeems the moſt of the houſes lay ruinated and unbuilt: and though there came out of Babylon with Zerubbabel fourty two thouſand three hundred and ſixty, Ezra 2 64. yet the greateſt number of theſe happely choſe to ſeat themſelves in ſome other part of the countrey, rather then in Jeruſalem: either becauſe of the miſery that had befallen the inhabitants of this city formerly, when it was taken by the Chaldees; or becauſe they found the city unfit to dwell in.

Verſ. 5. And my God put into mine heart, to gather together the nobles and p. 777the rulers, and the people, that they might be reckoned by genealogies.] To wit, that knowing the number of the people according to their ſeverall genealogies, firſt, thoſe families that belonged to Jeruſalem might be appointed to dwell there: ſecondly, that as need was found, others might be alſo called in to inhabit Jeruſalem, though their progenitours had not dwelt there: thirdly, that according as men were found able they might be appointed to lend aid to the rebuilding of thoſe houſes in Jeruſalem that lay in the rubbiſh. This aſſembly was gathered upon the first day of the ſeventh monethmonth, chap. 8.2. when they were firſt prepared by the hearing of the law, that they might the more willingly undertake what was impoſed for the common good; and then order was taken for theſe things, chap. 11.1. The reſt of the people cast lots to bring one of ten to dwell in Jeruſalem the holy city, and nine parts to dwell in other cities, &c.

And I found a regiſter of the genealogie of them which came up at the firſt, &c.] For their better proceeding a preſident was ſought of their former numbring the people in the dayes of Zerubbabel, and this regiſter was found that follows in the next verſe, which in many things differs from that Ezra 2.1. and therefore it is thought that that in Ezra was taken and written when they were preparing to come out of Babylon; this, when they were come into Judea.

Verſ. 6. Theſe are the children of the province, &c.] What is to be noted for the underſtanding of this regiſter of the genealogie of them that returned out of Babylon, we may ſee in the notes upon the ſecond chapter of Ezra.

Verſ. 70. And ſome of the chief of the fathers gave unto the work.] Some conceive that this is ſtill a continuation of the regiſter that was found, mentioned above verſ. 5. containing a catalogue of what was given at their firſt return out of Babylon towards the building of the Temple, &c. And whereas it may be objected, that there is a great deal of difference betwixt that which is ſaid to be given there, Ezra 2.69. and that which here is ſaid was given; to this they anſwer, that all that was given by the encouragement of Cyrus, both by Jews and Perſians, is there ſet down; here, onelyonly that which was given by the Jews. But I rather conceive with other Expoſitours, that the regiſter that was found, mentioned verſ. 5. ended with the former verſe, and that here now is added what was collected after the people were numbred by Nehemiah, according to the preſident of the regiſter that was found: for as there was a collection of money and other things made, when they were numbred according to their genealogies in Zerubbabels time, at their firſt coming out of Babylon, Ezra 2.68. ſo was it now alſo, onelyonly that was merely for the building of the Temple, this was partly for the ſervice of the Temple (for why elſe were ſo many prieſts garments given, mentioned in the following words) but in part alſo for the rebuilding of the city. See above, verſ. 4.

The Tirſhatha gave to the treaſure.] That is, Nehemiah, chap. 10.1. and 8.9. Now thoſe that ſealed were Nehemiah the Tirſhatha, &c. See the note alſo Ezra 2.63.

Verſ. 73. So the priests, and the Levites, and the porters, &c.] See the note, Ezra 2.70.

p. 778CHAP. VIII.

Verſ. 1. ANd all the people gathered themſelves together as one man, &c.] To wit, on the firſt day of the ſeventh monethmonth, verſ. 2. which was the feaſt of trumpets, Levit. 23.24. and not many dayes after the wall was finiſhed, which was on the twentie fifth day of the ſixth monethmonth, chap. 6.15. Some Expoſitours conceive that this is but onelyonly a more full and large relation of thoſe things which were done long ſince at Zerubbabels firſt coming into Judea, and which were before more breifly related by Ezra, Ezra 3.1. &c. and that, firſt, becauſe as the ſecond chapter of Ezra ends, and the third begins, ſo with the ſame words in effect doth the ſeventh chapter of Nehemiah end and the eighth begin: and ſecondly, becauſe it is not likely that Ezra, being ſent to inſtruct the people in the Law of God, would ſuffer them ſo long, to wit, till Nehemiahs coming, to be ignorant of the main duties of Gods worſhip and ſervice, as it ſeems now they were, verſ. 14. And they found written in the Law which the Lord had commanded by Moſes, that the children of Iſrael ſhould dwell in booths in the feast of the ſeventh monethmonth, &c. But theſe reaſons are too weak to winne us to admit of ſuch a confuſion in the order of the hiſtory: rather therefore I conceive, that what is here related was done in Nehemiahs time, after the wall was finiſhed, as is above related. The place where they met together was, as is here added, the ſtreet that was before the water-gate; a gate mentioned before, chap. 3.26. and in the ſtreet hereof it ſeems the people were aſſembled, becauſe the court of the Temple could not contain ſuch a multitude.

And they ſpake unto Ezra the ſcribe to bring the book of the Law of Moſes, &c.] See the note Ezra 7.1. and 6.

Verſ. 4. And beſide him ſtood Mattithiah, &c.] To wit, as witneſſes ready to approve and maintain the truth of that which from the Law of God ſhould be delivered to them, and in their turn alſo to perform the work.

Verſ. 7. Alſo Joſhua, and Bani, &c.] That is, not onelyonly Ezra did thus expound the Law unto the people, but others alſo of the prieſts and Levites cauſed the people to underſtand the Law, becauſe they could not all conveniently heare Ezra, they were divided into ſeverall companies, and in each of them there were pulpits or ſcaffolds erected, as may be gathered, chap 9.4, from whence they read and expounded the Law unto them, there being ſeverall teachers in each place that might ſucceſſively diſcharge that work.

And the people ſtood in their place.] To wit, ſome in one company, and ſome in another, according to their diviſions.

So they read in the book, in the Law of God diſtinctly, and gave the ſenſe, and cauſed them to underſtand the reading.] It is a weak conceit of ſome popiſh Expoſitours, that they did reade onelyonly that in the Syriak tongue to the people, which in the originall book was written in Hebrew, and that becauſe the people, ſince their return out of Babylon, did neither ſpeak, nor perfectly underſtand the Hebrew tongue, but the Syriak onelyonly; for the words do plainly import that they expounded that which they read to them.

Verſ. 9. And Nehemiah which is the Tirſhatha.] See Ezra 2.63.

This day is holy unto the Lord your God, mourn not nor weep.] That is, this day p. 779the Lord hath appointed to be conſecrated to him, as a holy day of ſpirituall rejoyceing and feaſting together, Numb. 10.10. In the day of your gladneſſe, and in your ſolemne dayes, and in the beginnings of your moneths ye ſhall blow the trumpet, &c. and therefore be comforted and chear up your hearts with the aſſurance of Gods mercy, and make not your ſelves unfit for the ſervice of this day by your exceſſive and unſeaſonable mourning.

For all the people wept, when they heard the words of the Law.] Becauſe they they perceived by that they had heard from their teachers, how many wayes they had broken the Law of their God, and had by that means provoked the Lord to poure forth thoſe judgements upon them, which they ſaw he had long ſince threatned againſt thoſe which did not obey his commandments.

Verſ. 10. Then he ſaid unto them, Go your way, eat the fat, and drink the ſweet, &c.] This is meant of their feaſting together with their peace-offerings, to which he addes, and ſend portions unto them, for whom nothing is prepared, that is, to the poore, the fatherleſſe, and widows; which was according to the Law, Deut. 16.14. Thou ſhalt rejoyce in thy feaſt, thou, and thy ſonne, and thy daughter, &c. and the Levite, the ſtranger, the fatherleſſe, and the widow, &c.

For the joy of the Lord is your ſtrength.] That is, your rejoycing in the Lord his love and favour and manifold mercies, which he hath of late conferred upon you, and doth ſtill continue to you, is that whereby you muſt be ſtrengthened both in the outward and inward man.

Verſ. 13. And on the ſecend day were gathered together the chief, &c. even to underſtand the words of the Law.] That is, to adviſe with him concerning ſome particular paſſages, which happely they had obſerved the day before in the expounding of the Law; amongſt which I conceive one main thing was, concerning the keeping of the feaſt of Tabernacles, whereof happely Ezra the day before had purpoſely ſpoken to inſtruct the people, becauſe that feaſt was now nigh at hand; for ſo much ſeems to be implyed, verſ. 14. And the found written in the Law which the Lord had commanded by Moſes, that the children of Iſrael ſhould dwell in booths in the feaſt of the ſeventh monethmonth.

Verſ. 16. And in the ſtreet of the water-gate, and in the ſtreet of the gate of Ephraim.] That is, the gate whereat they went out that were to go to the tribe of Ephraim, the meaning is, that they built them booths all over the citie, from the one end of the citie to the other, or in all the ſtreets that were near to the Temple.

Verſ. 17. For ſince the dayes of Joſhua the ſonne of Nun, unto that day, had not the children of Iſrael done ſo.] That is, from Joſhuas time till then they had not kept this feaſt in ſuch a ſolemne manner, with ſuch celebration and devotion, as it was kept now. Joſhuas time is mentioned, not the time of Moſes, becauſe happely till Joſhua brought them into the land of Canaan they kept not this feaſt: it was a memoriall of their dwelling in booths, as they paſſed through the wilderneſſe out of Egypt. See Levit. 23.42, 43. and therefore till they were come into Canaan, and had left dwelling in tabernacles and booths, there needed no memoriall of it: but now that this feaſt ſo expreſſely commanded by God ſhould be utterly diſuſed and neglected from Joſhua till then, a matter of a thouſand years, in the times of ſo many godly princes and prieſts, is methinks altogether improbable; beſides, it is manifeſt p. 780that in Zerubbabels time at the peoples firſt coming out of Babylon, which was long before this, they kept this feaſt, Ezra 3.4. They kept alſo the feaſt of tabernacles, &c. and therefore the meaning of theſe words muſt needs be this onelyonly; that from the dayes of Joſhua till then they had not kept this feaſt ſo, that is, with ſuch devotion and ſolemnitie. Wherein the difference was it is hard to ſay, yet one particular ſeems to be that which is expreſſed in the following verſe; namely, that all the ſeven dayes, day after day, the prople met together and had the Law read and expounded to them; whereas formerly, becauſe the firſt and laſt dayes were onelyonly appointed to be more ſolemne convocations and great holy dayes, whereon they might do no work, Levit. 23.35, 36. their manner it ſeems had been to aſſemble the people, and reade the word onelyonly on the firſt and laſt dayes, which was now reformed and the word was reade all the ſeven dayes, though the firſt and laſt were kept more ſolemnely, as the great holy dayes of the feaſt, as one of them is called, John 7.37. The last and great day of the feaſt: ſo much ſeems implyed, verſ. 18. Alſo day by day, from the firſt day unto the laſt day, he read in the book of the Law of God: and they kept the feaſt ſeven dayes, &c. and to this ſome adde alſo, that they had never before built themſelves booths upon the tops of their homes, as now they had done, as is expreſſely noted before, verſ. 16.

CHAP. IX.

Verſ. 1. NOw in the twenty and fourth day of this monethmonth, the children of Iſrael were aſſembled with faſting, &c.] To wit, the next day but one after the ſolemnity of the feaſt of tabernacles was ended: for the laſt and great day of the feaſt was the two and twentieth day of this monethmonth: ſeeing they were ſo carefull according to the Law to keep the feaſt of trumpets on the firſt day of this monethmonth, and the feaſt of tabernacles on the fifteenth day, chap. 8.1, 2.—14. it is likely alſo that they omitted not to keep the day of atonement enjoyned by the ſame Law, which was a publick faſt day, whereon they were to afflict their ſouls, and was to be kept on the 10. day of this monethmonth, Lev. 23.27. ſome five dayes before the feaſt of tabernacles began; but yet having had the Law day by day all the feaſt of tabernacle-expounded to them, chap. 8.18. and finding thereby how grievouſly they had ſinned, and how farre ſhort they were ſtill from that which God required them to be, they reſolved to keep a publick faſt, before the people now aſſembled at Jeruſalem were departed thence (onelyonly affording them one day to prepare themſelves for it) wherein they would bewail their ſinnes, ſeek to God for mercy, and make a ſolemne covenant with God, having firſt ſeparated themſelves from their ſtrange wives and their children, whereof it ſeems they were particularly convinced by the reading of the Law, as is implyed in the following words, verſ. 2.

Verſ. 2. And the ſeed of Iſrael ſeparated themſelves from all ſtrangers.] That is, from their ſtrange wives and the children they had by them. This is again repeated, chap. 13.3. When they had heard the Law they ſeparated from Iſrael all the mixt multitude: yea, ſome conceive that that which is before related concerning the Jews putting away their ſtrange wives at the perſwaſion of Ezra, was done now; Ezra being ſtill living, as is noted in the former chapter, verſ. 2. but of this ſee the note, Ezra 10,

p. 781Verſ. 3. And they ſtood up in their place, and read in the book of the law, &c.] That is, the whole congregations ſtood up in their ſeverall places, and then the prieſts and Levites read in the law of God one fourth part of the day, and prayed and praiſed God another fourth part. The day conſiſted among the Jews of twelve houres, John 11.9. Are there not twelve houres in the day? the firſt three houres were allotted to the morning ſacrifice, the three laſt to the evening ſacrifice; and the other two fourth parts were allotted to theſe duties of Gods worſhip and ſervice.

Verſ. 4. Then ſtood up upon the ſtairs of the Levites, Jeſhua and Bani, &c.] The people being divided it ſeems into eight ſeverall congregations, accordingly theſe eight Levites ſtood up, each of them upon a ſcaffold or pulpit, erected in their ſeverall aſſemblies, and prayed unto the Lord, and ſtirred up the people to joyn with them in praiſing God, as is expreſſed in the following verſe: for thoſe there mentioned, are the ſame that are here named, though three of them are there called by other names: for Bunni Bani and Chenani, are there called Haſhabniah and Hodijah and Pethahiah.

Verſ. 6. Thou haſt made heaven, the heaven of heavens, &c.] See 1. Kings 8.27.

And the host of heaven worſhipeth thee.] Not the Angels onelyonly, but the ſunne, moon, and ſtarres, &c. are ſaid to worſhip God, becauſe in their kind they honour him, by being ſubject to his will and command.

Verſ. 20. Thou gaveſt alſo thy good ſpirit, &c.] To wit, to their governours and teachers; not Moſes onelyonly, but the ſeventy Elders alſo, Numb. 11.17. by whom they were accordingly inſtructed and governed in the right way.

Verſ. 22. Thou gavest them kingdomes and nations, and didſt divide them into corners.] That is, thou dideſt plant them in the ſeverall parts and corners of the land of Canaan, ſome within Jordan and ſome without; yet ſome underſtand this of the heathen that were driven out of their dwellings before the Iſraelites.

So they poſſeſſed the land of Sihon, and the land of the king of Heſhbon, &c.] Which was alſo, at that time when the Iſraelites took it, in the poſſeſſion of Sihon, who had formerly taken it from the Moabites, Numb. 21.26. For Heſhbon was the city of Sihon the king of the Amorites, who had fought againſt the king of Moab, &c.

Verſ. 29. And hearkened not unto thy commandements, but ſinned against thy judgements, (which if a man do, he ſhall live in them.] See the note, Levit. 18.5.

And withdrew the ſhoulder, and hardened their neck, and would not hear.] That is, they refuſed to ſubmit to Gods government, but were ſtubborn and rebellious againſt him. It is a metaphoricall expreſſion taken from oxen and other cattell, that will ſtruggle and will not take yoke upon them; the like phraſe we have, Zach. 7.11. But they refuſed to hearken, and pulled away their ſhoulder, and ſtopped their ears, that they would not hear; and ſo in many other places.

Verſ. 32. Let not all the trouble ſeem little before thee, that hath come upon us.] That is, take compaſſion on us, and put an end to the miſeries that we have a long time ſuffered, and reſolve not to bring any more evil upon us, as if we had not yet ſuffered enough.

Verſ. 36. And for the land that thou gavest unto our fathers, to eat the fruit p. 782thereof, and the good thereof, behold, we are ſervants in it.] This is mentioned as a great aggravation of their miſery, that they were ſervants in their own land, in the land which God had given their fathers for their inheritance; ſo that we reap not (ſay they) the benefit of the lands fruitfulneſſe, but the kings that reigne over us, as is expreſſed in the following words, verſ. 37. And it yeeldeth much increaſe unto the kings whom thou haſt ſet over us, &c.

Verſ. 38. We make a ſure covenant, and write it, and our princes, Levites, and prieſts, ſeal unto it.] To wit, in their own name, and in the name of all the people.

CHAP. X.

Verſ. 1. NOw thoſe that ſealed were Nehemiah the Tirſhatha, &c.] To wit, in the name of all the reſt, both of the magiſtrates, prieſts, Levites, and people.

Verſ. 8. Theſe were the prieſts.] That is, all thoſe above mentioned whoſe names are added after Nehemiahs; for we cannot hence inferre, as ſome do, that Nehemiah was of the ſtock of the prieſts; his name being ſet in the firſt place onelyonly, becauſe he was at that time the governour of Judea.

Verſ. 28. And the rest of the people, the prieſts, &c.] Here generally it is added, that all the reſt that did not ſeal the covenant, did yet conſent to that the others had ſealed in their names, to wit, the reſt of the people, the Levites, the porters and ſingers, (and why the porters and ſingers are mentioned ſeverally from the Levites, ſee chap. 7.1.) The Nethinims and all they that had ſeparated themſelves from the people of the lands, unto the law of God; that is, all of other nations converted to the Jewiſh religion called uſually Proſelytes, their wives, &c. they clave to their brethren their nobles, verſ. 29. that is, they conſented to ſtand to this covenant, which the others had ſealed in their name as well as in their own.

Verſ. 30. And that we would not give our daughters unto the people of the land, &c.] Beſides the generall covenant, that they would carefully obſerve all the commandements of God, theſe following heads they do particularly adde, becauſe in theſe they had hitherto been exceeding faulty.

Verſ. 31. And if the people of the land bring ware or any victuals on the ſabbath day, to ſell, that we would not buy it, &c.] Though it were not in their power to force the neighbouring nations to obſerve the Jewiſh laws, yet they bound themſelves by covenant, that they would not buy any thing they brought to ſell on the ſabbath day; which notwithſtanding many of them brake ſoon after, chap. 13.15, 16. In thoſe dayes ſaw I in Judah ſome treading wine▪ preſſes on the ſabbath, &c. there dwelt men of Tyre alſo therein, which brought fiſh, and all manner of ware, and ſold on the ſabbath unto the children of Judah and in Jeruſalem.

And that we would leave the ſeventh yeare, and the exaction of every debt.] That is, that they would leave the land every ſeventh yeare to lie at reſt, not ſowing their fields, nor dreſſing their vineyards, nor gathering that which grew of it ſelf, but leaving it free for others as for themſelves; and that they would not exact that yeare their debts of thoſe that were indebted to them, all which was enjoyned by the law, Levit. 25.3▪ 4, 5. &c. and Deut. 5.2. but had not been of later times obſerved by them.

p. 783Verſ. 33. For the holy things, and for the ſinne-offerings.] Hereby I conceive is meant the peace-offerings, which were offered in the name of the whole congregation and people of Iſrael; which therefore were provided, as here it is ſaid, by a common contribution of all the people.

Verſ. 34. And we caſt the lots among the prieſts, the Levites, and the people, for the wood-offering, &c.] That is, becauſe there was much wood to be ſpent in the ſervice of the Temple, and there were not thoſe treaſures in the Temple, as had been formerly, wherewith it ſeems the wood had been in thoſe times provided, both prieſts, Levites, and people, did unanimouſly at this time agree to undertake the charge and care of providing and bringing in wood for the ſervice of the Temple; and ſo having equally divided the charge among them according to their families, and aſſigned to each family what they ſhould bring in, the time aſſigned to every one when they ſhould bring in that which they were appointed to provide, was determined by lot.

Verſ. 36. Alſo the first born of our ſonnes and of our cattell, &c.] That is, the price that was to be paid for their redemption, Numb. 18.15, 16. and conſequently alſo the redemption-money for the firſtlings of all beaſts that were not fit for ſacrifice, and all this was for the priests that minister in the houſe of God, that is, for the prieſts that did at that time attend upon the ſervice of the Temple; for the prieſts did onelyonly attend there in their courſes.

Verſ. 38. And the priests the ſonnes of Aaron, ſhall be with the Levites, when the Levites take tithes.] That is, the prieſts were alſo to have their ſhare in the tithes together with the Levites, to wit, the tenth of tithes, Numb. 18.26. Thus ſpeak unto the Levites, and ſay unto them when ye take of the children of Iſrael tithes, which I have given you from them for your inheritance, then ye ſhall offer up an heave-offering of it for the Lord, even a tenth part of the tithe: yea perhaps, one of the prieſts the ſonnes of Aaron was alwayes to be preſent when the Levites received the tithes of the people, as a witneſſe that the prieſts portion was faithfully ſet out for them.

Verſ. 39. And we will not forſake the houſe of our God.] That is, we will not fail to frequent the Temple, to ſerve the Lord there, and we will not leave it deſtitute of any requiſite proviſion for the ſervice there to be performed.

CHAP. XI.

Verſ. 1. ANd the rulers of tbe people dwelt at Jeruſalem, the rest of the people alſo caſt lots, &c.] Becauſe there were not found enough in Jeruſalem for the inhabiting and defence of the city; and people were loth to dwell there, becauſe the neighbours round about did exceedingly envie the glory of this city, and were continually plotting ſome miſchief againſt it, to the great perill of the inhabitants: and ſecondly, becauſe withall as there was more ſafety, ſo alſo there was more profit in dwelling elſewhere, therefore one chief buſineſſe that Nehemiah had to do at this aſſembly of the people was, after he had numbred them, to chuſe out a ſufficient number of the people to dwell there, ſee chap. 7.3, 4, 5. which to avoid all exception was done by lot. The chief rulers of the people of their own accord ſettled themſelves to dwell (as reaſon indeed required) in this chief city of the kingdome; p. 784but for the people, the tenth part of them were choſen by lot, onelyonly there were ſome that did voluntarily offer themſelves to dwell there, verſ. 2. and this taking of one in ten to dwell in Jeruſalem, ſome Expoſitours look upon alſo as a ſhadow of the paucity of thoſe that ſhall be received to dwell in the heavenly Jeruſalem, to wit, that ſcarce one in ten even of thoſe that profeſſe themſelves Gods people, ſhall dwell there; according to that Iſaiah 6.13. But yet in it ſhall be a tenth, &c. and Jerem. 3.14. I will take you one of a city, and two of a family, and I will bring you to Zion.

Verſ. 2. And the people bleſſed all the men, that willingly offered themſelves to dwell at Jeruſalem.] That is, they commended them for it, and deſired the Lord to bleſſe and proſper them.

Verſ. 3. Now theſe are the chief of the province that dwelt in Jeruſalem.] To wit, that were choſen now by lot to dwell there. In 1. Chron. 9. there is another catalogue of them, wherein more are mentioned then are mentioned here. But it ſeems in that both thoſe that were choſen by lot, and thoſe that voluntarily offered themſelves to dwell there, are ſet down; here onelyonly thoſe that were choſen by lot.

Verſ. 4. And at Jeruſalem dwelt certain of the children of Judah, and of the children of Benjamin.] Becauſe Jeruſalem ſtood partly in Judah and partly in Benjamin, therefore thoſe that were choſen by lot to dwell there, were of thoſe two tribes: yet there were ſome alſo of Ephraim and Manaſſeh that dwelt there, 1. Chron. 9.3. which were doubtleſſe of thoſe that voluntarily profered themſelves.

Verſ. 5. And Maaſeiah the ſonne of Baruch, &c.] Concerning this catalogue of thoſe that dwelt at Jeruſalem, ſee 1. Chron. 9.5, 6.

Verſ. 9. Second over the city.] That is, next in place and government after Joel afore-mentioned.

Verſ. 16. And Shabbethai, and Jozabad of the chief of the Levites, had the overſight of the outward buſineſſe of the houſe of God.] That is, ſuch buſineſſes as appertained to the Temple, but were to be done abroad not in the Temple, as the providing of thoſe things as were to be bought with the money that was collected, &c. ſee 1. Chron. 26.29.

Verſ. 17. The ſonne of Aſaph, was the principall to begin the thanksgiving in prayer.] That is, the principall of the ſingers, that uſed to begin the Pſalmes when they ſung and praiſed God.

Verſ. 19. Akkub, Talmon and their brethren that kept the gates, were an hundred ſeventy two.] See 1. Chron. 9.17 22.

Verſ. 23. For it was the kings commandment concerning them, that a certain portion ſhould be for the ſingers, &c.] That is, the king of Perſia had commanded, that a certain allowance ſhould every day be given them out of the kings treaſure: this may have reference to the decree of Darius, Ezra 6.9, 10. or that of Artaxerxes, Ezra 7.23, 24. or happely to ſome new directions given by him to Nehemiah at his coming to Jeruſalem. Some reade theſe words thus, that it was the kings commandment concerning them, that a ſure ordinance ſhould be for the ſingers, and ſo they underſtand it, either of David that he had eſtabliſhed it as a ſure ordinance that the ſingers ſhould praiſe the Lord in the Temple every day; or elſe of Artaxerxes, that p. 785he had ordained that according to the ancient cuſtome, the ſingers ſhould every day perform this ſervice.

Verſ. 24. And Pethahiah the ſonne of Meſhezabel, &c. was at the kings hand in all matters concerning the people.] That is, the king of Perſia made uſe of him in all things he gave in charge concerning the people, as happely to gather the kings allowance for the Temple, to receive the peoples petitions, and it may be to aſſiſt the governour in matter of judgement.

Verſ. 36. And of the Levites, were diviſions in Judah, and in Benjamin.] That is, beſides the Levites that dwelt at Jeruſalem, there were ſome of them alſo allowed to dwell in ſeverall towns and cities of Judah, that they might teach the people the law of God in their ſeverall diviſions.

CHAP. XII.

Verſ. 1. NOw theſe are the prieſts and the Levites that went up with Zerubbabel. &c.] Nehemiah intending here to relate with what ſolemnity they kept the dedication of the new built walls of Jeruſalem, and how the prieſts and Leuites were imployed herein; firſt he ſets down their anceſtours, to wit, who were the chief prieſts and Levites in the dayes of Jeſhua the high prieſt, and that came with Zerubbabel and Ezra, (or immediately after him) from Babylon into the land of Judea: and then ſecondly, who were the chief prieſts and Levites in the daies of Joiakim the high prieſt the ſonne of Jeſhua, &c. verſ. 12. Now by the chief of the prieſts is doubtleſſe meant in both theſe catalogues, the heads of the ſeverall diviſions of the prieſts, that did in their turns wait upon the ſervice of the Temple, but then ſeeing there were twenty foure courſes or orders of the prieſts, eſtabliſhed by David, 1. Chron. 24.7. why there ſhould be here but two and twenty mentioned in the firſt catalogue, and but twenty in the ſecond, verſ. 12. I find not any probable reaſon given by Expoſitours.

Verſ. 9. Their brethren, were over against them in the watches.] That is, they were alſo imployed in other ſervices of the Temple ſucceſſively in their ſeverall courſes.

Verſ. 10. And Jeſhua begat Joiakim Joiakim alſo begat Eliaſhib.] The names of the high prieſts from their coming out of Babylon, to the ruine of that Perſian Monarchy are here inſerted, amongſt other reaſons, no doubt, becauſe in thoſe dayes the years of the Hebrews common-wealth, were noted by the years of the high prieſt; for kings they had none, as in former ages: and as for this Joiakim the ſonne of Jeſhua and father of Eliaſhib, he was happely the ſame that is often mentioned in the Apocryphall ſtory of Judith, ſee Judith 4.6. and was doubtleſſe the high prieſt in or about the time when Artaxerxes ſent Ezra to Jeruſalem Ezra 7.1. for Eliaſhib his ſonne, who ſucceeded him, was high prieſt when Nehemiah came firſt to Jeruſalem with commiſſion to build the walls of Jeruſalem; for he then built the ſheep-gate, &c. chap. 3.1. Then Eliaſhib the high prieſt roſe up with his brethren the prieſts, and they built the ſheep-gate, &c. though afterward, Nehemiah being with Artaxerxes in Perſia, he did very groſſely miſdemean himſelf in his place, lodging Tobiah to whom he was allyed by mariage, (as alſo to Sanballat, chap. 13.28.) in the very chambers of the Temple, chap. 13.4, 5. Before this Eliaſhib p. 786the prieſt having the overſight of the chambers of the houſe of our God, was allied unto Tobiah, and he prepared for him a great chamber, &c.

Verſ. 11. And Joiada begat Jonathan, and Jonathan begat Jaddua.] This Joiada, Jonathan, and Jaddua, were doubtloſſe high prieſts in the times of thoſe kings of Perſia that ſucceeded Artaxerxes Longimanus (whoſe cup-bearer Nehemiah was,) to wit, Darius Nothus, Artaxerxes Mnemon, Artaxerxes Ochus, Arſes, and Darius the laſt called Codomanus, who loſt the Empire to Alexander the great; for as Joſephus reports, this Jaddua it was that met Alexander the great in his pontificall robes, when he came againſt Jeruſalem; with the glory of whoſe preſence that great conquerour was ſo ſtricken, that he granted the Jews all, and more than they deſired. Nor needs it ſeem ſtrange that Nehemiah ſhould live to ſee ſo many ſucceſſions of high prieſts; for happely he was very young when he was Artaxerxes cup-bearer: and ſecondly, happely Jaddua (who lived in Alexanders time) was not yet high prieſt when Nehemiah wrote this, but was onelyonly added to the reſt, becauſe he was to ſucceed his father Jonathan: and thirdly, God doth uſually grant long life to thoſe whom he raiſeth up to be great inſtruments of good to his Church. But however it may well be which others ſay, that this clauſe was inſerted after Nehemiahs death by ſome other holy man of God.

Verſ. 12. And in the dayes of Joiakim, were priests, the chief of the fathers of Seraiah, Meraiah, &c.] That is, Meraiah was the head or chief of that order in the dayes of Jehoiakim, of which Seraiah was head or chief, verſ. 1. in the dayes of Jeſhua: and ſo we muſt underſtand all the reſt that are named in this ſecond catalogue.

Verſ. 17. Of Miniamim, of Moadiah, Piltai.] The meaning of this clauſe is, either that Piltai was the head of both theſe families; or elſe that he was the head of the family of Miniamin, who was deſcended of Moadiah.

Verſ. 22. The Levites in the dayes of Eliaſhib, Joiada, and Johanan, and Jaddua, were recorded, &c.] Having ſet down in the ten foregoing verſes, who were the chief prieſts in the dayes of Joiakim the ſonne of Jeſhua; here we are told that both the chief Levites and prieſts in the dayes of the following high prieſts, to wit, Eliaſhib, Joiada, and Johanan, (the ſame that is before called Jonathan, verſ. 11.) and Jaddua even to the reigne of Darius the Perſian, that is, Darius Codomanus the laſt Perſian king, who was vanquiſhed by Alexander the great were recorded; which is as if it had been ſaid, being recorded elſewhere, there is no need of repeating them here again. Now becauſe Jaddua is here again mentioned, it is thought by ſome, that this verſe was alſo inſerted after the death of Nehemiah.

Verſ. 23. The ſonnes of Levi, the chief of the fathers, were written in the book of the Chronicles, &c.] Here we are told where the names of the chief Levites before mentioned are recorded, untill the dayes of Johanan, or Jonathan the ſonne, that is, the grandchild of Eliaſhib, verſ. 11. (and becauſe many of them lived alſo in the dayes of Jaddua, in the foregoing verſe he alſo is mentioned) namely, in the book of the Chronicles, which whether it be meant of the Scripture Chronicles or no, it is hard to ſay.

Verſ. 24. And the chief of the Levites, &c.] To wit, in the dayes of Joiakim; p. 787for ſo it is expreſſed, verſ. 26. Theſe were in the dayes of Joiakim the ſonne of Jeſhua, &c.

Verſ. 27. And at the dedication of the wall of Jeruſalem, they ſought the Levites, &c.] For as at their firſt taking poſſeſſion of any new built houſe, they uſed to dedicate it with feaſting, prayer, and praiſing God (as it is noted, Deut. 20.1.) whence is that title of Pſalme 30. A Pſalme and ſong at the dedication of Davids houſe, ſo now they reſolved to keep a ſolemn feſtivity for the dedication of the walls of Jeruſalem; to wit, with praying to God that he would bleſſe them and make them a means of ſafety to his holy city, and with praiſing God with Pſalmes of joy and thankſgiving, the rather becauſe the walls were ſo miraculouſly finiſhed in ſo ſhort a time, maugre all the oppoſition of their enemies.

Verſ. 30. And purified the people, and the gates, and the wall.] To wit, by ſprinkling upon them the water of purifying, as alſo by praying and praiſing God, as in the former note.

Verſ. 31. Then I brought up the princes of Judah upon the wall, &c.] Viz. together with the Levites and many of the people, as is expreſſed, verſ. 38. and then being altogether in one place, Nehemiah appointed two great companies of them that gave thanks, that is, he divided them into two companies; in the one company was Ezra, who went formoſt, verſ. 36. with whom went thoſe Levites and prieſts mentioned, verſ. 32. &c. to the end of the 36. verſe, with half of the princes, verſ. 32. yea, and half of the people, verſ. 38. in the other company was Nehemiah, verſ. 38. and the other half both of the princes and people, verſ. 38, 40. and likewiſe thoſe prieſts and Levites mentioned, verſ. 41.42. And then being thus divided, Ezra and his company turned on the right hand toward the dung-gate; Nehemiah and his company to the left, toward the tower of the furnaces, verſ. 38. and ſo met both at laſt in the Temple, verſ. 40. which was in the weſt of the citie; whence it ſeems they began on the eaſt-ſide, Concerning the ſeverall gates here mentioned, ſee the ſeverall notes on the ſecond and third chapters of this book.

Verſ. 44. And at that time were ſome appointed over the chambers for the treatreaſures, for the offerings, for the firſt fruits, &c.] Which the people had newly covenanted to bring in yearely according to the law for the prieſts and Levites.

Verſ. 47. And the Levites ſanctified them unto the children of Aaron.] That is, the tithe of their tithes the Levites ſet apart for the prieſts.

CHAP. XIII.

Verſ. 1. ON that day they read in the book of Moſes, &c.] This I conceive, hath not reference to that which is immediately before related, concerning the dedication of the walls of Jeruſalem, (for the walls were begun to be built within a while after Nehemiahs firſt coming to Jeruſalem, and were finiſhed within two moneths or leſſe, chap. 6.15. nor is it likely, that it was long after ere the walls were dedicated) but rather to the day whereon they ſealed the covenant, (whereof he had ſpoken before in the ninth and tenth chapters) when upon reading of the law amongſt other evils, this alſo concerning their marriages with heathens, and the joyning of their children to the congregation of the Lord, was diſcovered and reformed, by ſeparating all the mixed multitude from the children of Iſrael, as p. 788is noted before, chap. 9.2. and here repeated again, verſ. 3. and this, (as it ſeems by that which follows, verſ. 4, 5, 6.) was about the two and thirtieth yeare of Artaxerxes, ſome twelve years after Nehemiahs firſt coming to Jeruſalem, when having been with Artaxerxes in Perſia, he returned again to Jeruſalem, and reformed ſuch abuſes as in the time of his abſence were crept in amongſt them, ſee the note, chap. 2.1. and chap. 5.14.

And therein was written that the Ammonite and Moabite ſhould not come into the congregation, &c.] No nor their children unto the tenth generation, Deut. 23.1.3. concerning which ſee the notes there. And though there were many paſſages in Moſes law, that were againſt the polluting of the ſeed of Iſrael by mariages with the nations about them, yet this is here alledged concerning the Ammonites and Moabites, rather then any other; becauſe it did ſo expreſſely diſcover the great ſinne of Eliaſhib, mentioned afterwards, verſ. 4.5. in joyning himſelf in affinity with Tobiah, who is often called the ſervant the Ammonite: yea, and honouring him ſo farre, as to allot him a chamber in the very Temple.

Verſ. 3. They ſeparated from Iſrael all the mixed multitude.] This is added to aggravate the ſinne of Eliaſhib the high prieſt, related in the following verſes, who was ſo farre from a ſincere deſire to reform this abuſe diſcovered by the law, that notwithſtanding the people did unanimouſly ſeparate all the mixed multitude from the children of Iſrael, yet he immediately after Nehemiah was gone into Perſia, (which was (verſ. 6.) in the thirty ſecond yeare of Artaxerxes reigne) received Tobiah amongſt them, yea, and gave him a lodging in the very Temple; howeuer he had happely diſſembled theſe his purpoſes ſo long as Nehemiah abode in Jeruſalem.

Verſ. 4. And before this, Eliaſhib the prieſt having the overſight of the chamber of the houſe of our God, was allied unto Tobiah.] That is, before this reading of the law, and the reformation thereupon following, mentioned in the former verſes.

Verſ. 5. And he had prepared for him a great chamber, where afore time they laid the meat-offerings, &c,] To wit, not when he was firſt allyed to Tobiah, but long after when Nehemiah was gone into Perſia, verſ. 6. However he carried the matter when (Nehemiah being then preſent) upon the reading of the law, the people ſeparated from Iſrael all the mixed multitude, verſ. 3. yet ſo ſoon as Nehemiah was gone into Perſia, in the thirty ſecond yeare of Artaxerxes reigne, Eliaſhib diſcovered himſelf; preparing, that is, making ready and furniſhing for his friend and ally Tobiah the Ammonite a great chamber, even in the chambers of the Temple: which was done it ſeems, by laying many chambers into one, the partitions being taken down, as may be gathered from verſ. 9. where it is ſaid that Nehemiah having caſt out Tobiahs houſhold-ſtuffe, cauſed the chambers to be cleanſed.

Verſ. 6. For in the two and thirtieth yeare of Artaxerxes king of Babylon came I unto the king, &c.] Twelve years after his firſt coming to Jeruſalem, which was in the twentieth yeare of Artaxerxes, chap. 2.1.

Verſ. 9. Then I commanded, and they cleanſed the chambers.] To wit, by caſting out the houſhold-ſtuffe of Tobiah; and happely, by ſprinkling them with the water of purifying, becauſe they had been polluted and profaned by the p. 789lodging of ſtrangers therein, that were not of the ſeed of Iſrael.

Verſ. 10. And I perceived that the portion of the Levites had not been given them.] The people had not long ſince by covenant with God bound themſelves to the contrary, chap. 10.35. &c. but it ſeems out of indignation againſt Eliaſhib, for lodging Tobiah in the treaſuries of the Temple, and becauſe they feared thereupon, that what they brought thither was diverted ſome other way, and not imployed as it ought to be, they wholly forbare to bring in the Levites portions as they had formerly done.

Verſ. 11. Then contended I with the rulers, and ſaid, Why is the houſe of God forſaken?] They had ſaid before when they made that ſolemn covenant with God, We will not forſake the houſe of our God, chap. 10.39. and now therefore Nehemiah upbraids them as it were with their own words, and condemnes them out of their own mouthes, Why is the houſe of God forſaken?

Verſ. 14. Remember me, O my God, concerning this, and wipe not out my good deeds, &c.] He brags not, but prayes; not claiming any thing of merit as due in juſtice, but producing the good which through the grace of God he had done, he beggs of God to remember him in goodneſſe and mercy, to accept of theſe his endeavours, to ſerve him according to the ſincerity of his heart, and not to reject them becauſe of his many failings, as is more fully expreſſed, verſ. 22. Remember me, O my God, concerning this alſo, and ſpare me according to the greatneſſe of thy mercy, yea, herein alſo he intimates, that he knew well enough, that perhaps from men he ſhould have no thanks, but he ſought not the praiſe of men; if it proved ſo, he beſeeched the Lord however to remember him, and then he had his deſire.

Verſ. 15. In thoſe dayes, ſaw I in Judah, ſome treading winepreſſes on the ſabbath, &c.] Which was alſo contrary to their former promiſe, when they ſolemnly renewed their covenant with God, chap. 10.31.

Verſ. 16. There dwelt men of Tyre alſo therein, which brought fiſh, and all manner of ware, and ſold on the ſabbath, &c.] Keeping their very markets upon the ſabbath dayes; and this they did too (which is added in the laſt words as a great aggravation of their ſinnes) in Jeruſalem, that is, even in the city Jeruſalem, which God had choſen to himſelf for his habitation.

Verſ. 19. When the gates of Jeruſalem began to be dark, &c.] That is, when the ſunne was well nigh ſet: for then the mountains in Jeruſalem intercepting the light of the ſetting ſunne, the gates of Jeruſalem began to be ſhadowed and dark, and thus timely he commanded that the gates ſhould be ſhut, that he might be ſure the whole ſabbath ſhould be kept holy; which began there at the ſunne ſetting, and laſted till the ſunne ſetting of the following day, Levit. 23.32. From even unto even ſhall ye celebrate your ſabbath.

And ſome of my ſervants ſet I at the gates, that there ſhould be no burden brought in on the ſabbath day.] Though he had charged that the gates ſhould not be opened, (that is, ſet wide open, that all might have free egreſſe and regreſſe as on other dayes) till after the ſabbath, as is expreſſed in the foregoing words: yet there was a neceſſity of opening the doores to let in and out thoſe that had any neceſſary occaſion, eſpecially ſuch as dwelt in the ſuburbs, and were to come in to ſerve God in the Temple; therefore he ſet ſome of his ſervants to be at the gates, to ſee p. 790that under that pretence none were admitted that would bring in any burden.

Verſ. 21. Then I teſtified againſt them, and ſaid unto them, Why lodge ye about the wall, &c.] To wit, firſt becauſe thoſe that dwelt without the walls might ſtill buy of them on the ſabbath day: ſecondly, becauſe their being there with wares ready to ſell, might be a dangerous temptation to move thoſe within the walls to try by ſome meanes to get out to them.

Verſ. 22. And I commanded the Levites that they ſhould cleanſe themſelves, and that they ſhould come and keep the gates, to ſanctifie the ſabbath day.] Some underſtand this alſo of the city gates, to wit, that the Levites as men of greateſt fidelity, ſhould ſee that the gates were duly kept ſhut. But becauſe his own ſervants were appointed to that ſervice, and becauſe it is ſaid, that the Levites ſhould cleanſe themſelves, that they might be fit to keep theſe gates, I conceive this is meant of the gates of the Temple, through which they were to take care that no unclean perſon did enter, in that great concourſe of people that reſorted thither on the ſabbath day.

Remember, me O my God, concerning this alſo, and ſpare me, &c.] Becauſe by his ſtricktneſſe in reforming theſe profanations of the ſabbath, he knew that many were highly diſpleaſed with him, he deſires the Lord would accept of his ſervice, and then it was no great matter what men thought of him; but withall, becauſe he knew, that his beſt actions would not indure the exact tryall of Gods juſtice, therefore even herein he implores Gods mercy, and ſpare me according to the greatneſſe of thy mercy.

Verſ. 29. And their children ſpake half in the ſpeech of Aſhdod, &c.] So likewiſe thoſe of other nations; which beſides that it was in it ſelf diſhonourable to the people of God, it was alſo a dangerous ſigne that they had a mixture of the manners, as well as of the language of their heathen mothers.

Verſ. 25. And I contended with them, and curſed them, &c.] Firſt, he curſeth, that is, he pronounced them accurſed, and accordingly excommunicated them, and caſt them out of the congregation of the Lord: ſecondly, He ſmote certain of them; that is, thoſe whom he found moſt obſtinate, he cauſed to be beaten according to that law, Deut. 25.2. If the wicked man be worthy to be beaten, the judge ſhall cauſe him to lie down, and to be beaten before his face, according to his fault, by a certain number: and indeed we read that Paul was ſo puniſhed by the Jews, 2. Cor. 11.25. Thrice was I beaten with rods, &c. yea, and happely alſo to be ſmitten with the fiſt; for ſo it ſeems the cuſtome was among the Jews to uſe thoſe that were condemned for any great offence, Iſaiah 54.4. Ye fast for ſtrife and debate, and to ſmite with the fist of wickedneſſe, Matth. 26.67. They ſpit in his face, and buffetted him, and others ſmote him with the palmes of their hands, John 18.22. One of the officers that ſtood by ſtruck Jeſus with the palme of his hand, Acts 23.2. And the high prieſt commanded them that ſtood by to ſmite him on the mouth: and thirdly, he plucked off their hair: for it ſeemes that amongſt the Jews, thoſe that were found guilty of any foul offence, were delivered up to the reproches either of the people in generall, or of thoſe that were to puniſh them; who were accordingly wont not onelyonly to buffet them, but alſo to pluck off their hair, Iſaiah 50.6. I gave my back to the ſmiters, and my cheeks to them that pulled p. 791off the haire; and ſo were theſe men now uſed by Nehemiahs appointment.

Verſ. 28. And one of the ſonnes of Joiada, the ſonne of Eliaſhib the high prieſt, was ſonne in law to Sanballat.] That is, one of the grand children of Joiada: for this was (according to Joſephus) one Manaſſes the brother of Jaddua the high prieſt, who was the ſonne of Jonathan, and the grandchild of Joiada the ſonne of Eliaſhib: He having married the daughter of Sanballat, that he might not turn away his wife (which either he muſt do or be turned out of the prieſthood) his father in law Sanballat undertook to build a Temple, every way as ſtately and goodly as that at Jeruſalem, wherein Manaſſes ſhould be the chief prieſt; which accordingly (having firſt obtained leave of Alexander) he did perform, and built this new Temple, that it might have the greater honour, in mount Gerizim, hard by the city Sichem: and from this beginning came that famous ſchiſme, as touching the place where ſacrifices were to be offered, betwixt the Samaritanes and Jews, John 4.20. Our fathers worſhiped in this mount, and ye ſay that in Jeruſalem is the place where men ought to worſhip; but whether therefore this was that Sanballat that is ſo often mentioned in this book, or another of his poſterity of the ſame name, it is hard to ſay.

Therefore I chaſed him from me.] Becauſe he would not put away his wife, I cauſed him to be excommunicated, and baniſhed from amongſt us: and ſo he went and became the chief prieſt in the Samaritanes temple, as is above mentioned in the former note.