Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 1 · Chapter 1
CHAP. I Verſe 1. Now in the firſt year of Cyrus King of Perſia,]
Ver. 1. NOw] Heb. And; for the former Hiſtory, recorded in the Chronicles, is continued by Ezra that ready Scribe, and perfect in the Law, Chap. 7.6. Yet not ſo prompt or perfect can I deeme him, as that he ſhould, by memory, reſtore the Bible that was burnt, together with the Temple,Irenae. Tertuil. Clem. Alexi Hieron. Aug. Euſeb. Alſted. Chron pag. 267. Acts & Mon. by the Babylonians. And yet that was the opinion of many Ancients, grounded upon ſome paſſages in that Apocryphal Eſdras. We reade alſo of one Johannes Gatius Ciphaleditanus, who, out of the vaine confidence of his learning and memory, was wont to give out, that if the Holy Scripture ſhould be loſt out of the world, he would not doubt (by Gods grace) to reſtore it whole again. Of Cranmer indeed (a far better man, and a profounder Divine) it is ſtoried, that he had got moſt of the New Teſtament by heart. And of Beza, that being above eighty years of age, he could ſay perfectly without book, and Greek Chapter in Saint Pauls Epiſtles.M. Leigh. A… not. on John 5.39.
In the firſt year] Heb. In the one year. The Hebrews oft uſe One for Firſt. So do alſo the Apoſtles in Greek, Matth. 28.1. John 20.1, 19.1 Cor. 16.2. Rev. 6.1. One, being the firſt number; neither was it without a myſtery that Pythagoras bade his Scholars ever to have reſpect, foreign: as Moſes alſo his, ſaying, Hear O Iſrael, the Lord our God is one Lord, Deut. 6.4.
Of Cyrus] Heb. Coreſh, ſo named by God above an hundred years before he was born,See the like Joſiah, 1 Ki… 13.3. Iſay 40.28. and ſo honoured by the Perſians (as the founder of their Monarchy) that they liked the better of all that were Hawk-noſed, like unto him. The Perſian word ſignifieth a Lord, or great Prince, as Hen. Stephanus noteth: and thence the Greeks have their foreign, Authority, foreign, Lord: and We our word Sir, as ſome will have it. Plutarch in Artaxerxes ſaith, that the Perſians call the Sunne Cyrus. And it may very well be ſo,Peacham. for the Hebrews alſo call the Sunne foreign Cheres, from its gliſtering brightneſſe.
King of Perſia] So he had beene above twenty years before this, and done many great exploits: but this was the firſt year of his Empire, of his Coſmocratie, of the Monarchy tranſlated from the Babylonians to the Perſians. The greateſt Kingdomes have their times and their turnes, their riſe and their ruine, when they ſhall live by fame onelyonly. Perſia, having oft changed her Maſters ſince Cyrus, remaineth a flouriſhing Kingdome to this day; but wholly Mahometan. Turk. Hiſt. …ol. 5.Which abominable ſuperſtition the Turks received from them, when in the year 1030. they won that Countrey under their Sultan Tangrolipix. Where it is hard to ſay (ſaith mine Author) whether nation loſt more, the Perſians by the loſſe of ſo great a Kingdome,Blounts Voy. into the Leu. pag. 81. or the Turks by embracing ſo great a vanity. To this day they acknowledge the Perſians better Mahometans then themſelves, which maketh the Turks farre better ſouldiers upon the Chriſtian then upon the Perſian.
That the Word of the Lord] For, it was He that ſpake by the mouth of his holy Prophets, Luke 1.70. and his word cannot be broken,Pſal. 31.5. John 10.35. for he is the God of Amen, asthe Prophet David ſomewhere calleth him; and all his promiſes are the iſſue of a moſt faithful and right Will void of all inſincerity and falſhood, Prov. 8.8.
By the mouth of Jeremy] That admirable Preacher (as Keckerman calleth him) that moſt eminent Prophet (as another) with whoſe writings,De Rhet. Eccleſ about this very reſtauration, Daniel conſulted, and therehence collected, that the time was come, Dan. 9.2. which put him upon that heavenly prayer: for he knew that Gods promiſes muſt be put in ſuit; and and it was to him that the Angel afterwards ſaid, I came for thy word, Dan. 10.14. God will come, according to his promiſe, but he will have his peoples prayers lead him. This liberty here granted to the Jewes, after ſo long captivity, was the fruit of many prayers, founded upon the promiſe, Jer. 25.12. and 29.10.
Might be fulfilled] As indeed it was exactly by the death of Belſhazzar ſlaine by Cyrus, who ſucceeded him, Dan. 5.30. In that night was Belſhazzar ſlaine, becauſe then exactly the ſeventy years were ended. So, for the ſame reaſon it is noted, Exod. 12.40, 41. that at midnight the firſt-borne of Egypt were ſlaine, becauſe juſt then the four hundred or four hundred and thirty years foretold were expired. So punctual is God in keeping his word. It is not here, as with men, A day breaketh no ſquare, &c. for he never faileth at his time.
The Lord ſtirred up the ſpirit] It was the mighty and immediate work of God (in whoſe hand are the hearts of all, both Kings and Captives, Lords and Loſels) to bring this wiſe and great Prince, in the very firſt entrance into his Monarchy, before things were fully ſettled, to diſmiſſe ſo great and ſo united a people (in reſpect of their cuſtome and religion) and ſo given to inſurrection (as was generally held) into their owne Countrey, with ſuch a faire and full Patent. This was the Lords owne work, and it was juſtly marvellous in the eyes of his people; who could hardly believe their owne eyes, but were for a while, like them that dreame. Then was their mouth filled with laughter, and their tongue with ſinging, &c. Pſal. 126.1, 2. Then was the great power and goodneſſe of God, in ſtirring up Cyrus to do this, acknowledged. Then alſo was the Kings clemency and courteſie no leſſe cried up and magnified then was that of Flaminius the Roman General at Athens, where for delivering them from ſervitude, he was little leſſe then deified: Or, that of our Queene Elizabeth, who for her merciful returning home certaine Italians that were taken priſoners in the eighty eight Invaſion, was termed Saint Elizabeth, by ſome at Venice: Whereof one told the Lord Carleton (afterwards Viſcount Dorcheſter) being there Embaſſadour, that although he were a Papiſt, yet he would never pray to any other Saint, but that Saint Elizabeth.
That he made Proclamation] Heb. He cauſed a voice to paſſe] ſc. by his Meſſengers and Miniſters. The Poſts went out, being haſtened by the Kings commandment, Eſth. 3.15. even thoſe Angarii. The Lord Chriſt alſo proclaiming liberty to the captives, and the opening of the priſon to them that are bound, Eſay 61.1. cauſeth his Word to run and to be glorified, to ſpread like a Sun-beame, as Euſebius ſaith the Goſpel did at firſt; to be carried as on Eagles wings, or on Angels wings, as it was thorough all Chriſtendome, when Luther firſt ſent forth his book De Captivitate Babylonicâ, of the Babyloniſh Captivity.
And put it alſo in writing] That it might be poſted up, and every where publiſhed. Vox audita perit: littera ſcripta manet, Chriſt hath written for us alſo the great things of his Law: And ſhould they then be counted a ſtrange thing? Hoſ. 8.12. See the Notes there. His Goſpel likewiſe he hath written to you that beleeve on the name of the Sonne of God, 1 John 5.13. and ponder his Paſſion eſpecially which is therefore ſo particularly ſet downe by four faithful Witneſſes,Sphinx Philoſ. that men may get it written not on the nailes of their hands (as one once did) but upon the tables of their hearts, there to abides as a perpetual picture; Non ſcripta ſolùm, ſed & ſculpta, as He ſaid, that we therein beholding, as in a glaſſe, the love of our Lord, might be changed into the ſame image, till our hearts became a very lump of love to him who loved us, and waſhed us from our ſinnes in his owne blood, and made us Kings and Prieſts unto God and his Father, Rev. 1.5, 6.
Ver. 2. The Lord God of heaven hath given me] This good language Cyrus might well learn of Daniel, who flouriſhed under his reign, Dan. 6.28. & probably acquainted him with the propheſies that went before of him, Iſa. 44.28. and 45.1. Jaddus the High-Prieſt did the like (many years after) to Alexander the Great: who not only thereupon ſpared the Jewes, but highly honoured them, as Joſephus relateth. Here then we ſee this Potentate of the earth giveth unto the Lord the glory due unto his Name, Pſal. 29.1, 2. acknowledging him the bleſſed and onelyonly Potentate, 1 Tim. 6.16. One that both is in the heavens, and alſo doeth whatſoever he pleaſeth, both in heaven and in earth, Pſal. 115.3. and 135.6. The God of heaven, ſaith He, hath given me all the Kingdomes of the earth. This was farre better then that of Alexander the Great, whom when Lyſippus had pictured looking up to heaven with this Poſie, Iuppiter aſſerui terram mihi, tu aſſere coelum, &c. Alexander was ſo delighted with it, that he proclaimed that none ſhould take his picture but Lyſippus.Plin. lib. 6. cap. 16.
All the Kingdomes of the earth] i. e. Many of them, ſo that he was foreign a mighty Monarch, an abſolute Emperour. But to be foreign ſole Lord of the whole world, was never yet granted to any: though the great Cham of Cataia is reported to cauſe his Trumpets to be founded, every day aſſoone as he hath dined,Heyl. Geog. in token that he giveth leave to other Princes of the earth (whom he ſuppoſeth to be his vaſſals) to go to dinner. And the proud Spaniard (who affecteth to be Catholick Monarch) was well laughed at by Sir Francis Drake and his company,Camd. Eliſ. for his device of a Pegaſus flying out of a Globe of the earth ſet up in the Indies with this Motto —totus non ſufficit orbis. But he affecteth an univerſal Monarchy: and ſo perhaps did Cyrus, which maketh him here ſpeak ſo largely.
And he hath charged me] Et ipſe commiſit mihi, ſo Junius rendereth it. The word ſignifieth to viſit one, either for the better or the worſe. But according to the Chaldee and Syriack uſe, it ſignifieth to charge or command, as it is here, and 2 Chon. 36.22. fitly rendered. But how knew Cyrus this charge of Almighty God; otherwiſe then by books? Like as Daniel (who probably ſhewed him thoſe Propheſies of Eſay concerning him) underſtood by Jeremy 25.12. and 29.10. that the ſeventy years captivity were accompliſhed: and by Ezekiel, chap. 31.1, 2, 3. &c. (which he had read, likely, and revolved) he was the better able to give a right interpretation of Nebuchadnezzars dreame, Dan. 4.
To build him an houſe at Jeruſalem] i. e. To rebuild that which had beene once built by Solomon (whence Hegeſippus, not having the Hebrew tongue, will have Hieruſalem ſo named quaſi foreign Solomons Temple) a ſtately houſe indeed, and one of the ſeven wonders of the world. For albeit it was but one hundred and twenty foot long, and fourty foot broad; whereas the Temple at Epheſus was two hundred fourty and five foot long, and two hundred and twenty foot broad: Yet for coſtly and choyce materials, for curious and exact workmanſhip, for ſpiritual employment, and for myſtical ſignification, never was there the like edifice in the world. And happy had it beene for Cyrus, if laying aſide all his warlike expeditions and atchievements, he had wholly applyed himſelf to the building of this holy houſe, and to the ſtudy of thoſe things, that there he might have learned for his ſouls health.
Jeruſalem which is in Judah] Jeruſalem was part of it in Judah, and part in the tribe of Benjamin. The houſe here mentioned (viz. the Temple) ſtood in Benjamin, as was foretold it ſhould by Moſes, four hundred and fourty years before it was firſt built by Solomon, Deut. 33.12. And of Benjamin he ſaid, The beloved of the Lord, that is, Benjamin his darling, ſhall dwell in ſafety by him, and the Lord ſhall cover him all the day long, and he ſhall dwell betweene his ſhoulders, that is, betwixt thoſe two mountains, Moriah and Sion, wherein the Temple was built. Now becauſe Benjamin was the leaſt of all the tribes of Iſrael, and becauſe ſo much of it as lay within Judah (Joſh: 19.1, 9.) was comprized under Judah (1 Kings 11.13.) therefore is the Temple here ſaid to be in Jeruſalem which is in Judah. Hereby alſo this Jeruſalem in Judah is diſtinguiſhed from any other Jeruſalem, if there were any place in the world ſo called beſides. We reade of Pope Sylveſter the ſecond (who ſold his ſoul to the Devil for the Popedome) that ſaying Maſſe in a certaine Church in Rome, Funcc. Chronol. Jacob. Reu. pag. 109.called Jeruſalem, he fell ſuddenly into a Fever, whereof he died, the Devil claiming his owne: For the bargaine betwixt them was, that he ſhould continue Pope, till he ſang Maſſe in Jeruſalem: and now intellexit ſe à Diabolo amphiboliâ vocis circumventum: little dreamt the Pope of any other Jeruſalem but this in Judah, and this coſt him his life,Lib. 5. cap. 17. Anno Dom. 1003. Euſebius telleth us that Montanus the Haereſiarch called his Pepuza and Tymium (two pelting pariſhes in Phrygia) Jeruſalem; as if they had beene the only Churches in the world.Hiſt. David. George. p. 3. Hofman the Anabaptiſt had the like conceit of Straſburg in Germany; and Becold of Munſter; both which places they called the new Jeruſalem.
Ver. 3. Who is there among you of all his people] Many there were among them that affirmed deeply of being the people of God, who yet (tanquam monſtra marina) paſſed by this Proclamation with a deaf eare; and preferring haram domeſticam arae dominicae a ſwineſty before a Sanuctary, choſe rather to abide in Babylon, and there to dwell amongſt plants and hedges, 1 Chron. 4.23. making pots for the Kings garden, then to go up to Jeruſalem. So that, beſides this O yes, by the King, God was faine to cry, Ho, Ho, come forth and flee from the Land of the North: Deliver thy ſelf, O Zion, that dwelleſt with the daughter of Babylon, Zech. 2.6, 7. Ariſe ye, and depart: for this is not your reſt, becauſe it is polluted: it ſhall deſtroy you even with a ſore deſtruction, Mic. 2.10. Look how the Eagle hath much ado to get her young ones out of the neſt, pricking and beating them with her wings and talons; ſo was it here: and neither ſo could the Lord prevaile with the moſt of them, being as loth to depart, as Lot was out of Sodom, vel canis ab uncto cerio, or a dog from a fat morſel.
His God be with him] And then he needs no better company, no greater happineſſe: for he is ſure of a confluence of all comforts, of all that heart can wiſh, or need require. Tua praeſentia, Domine, Laurentio ipſam craticulam fecit dulcem, Aug.ſaith an Ancient, Thy preſence ſweeteneth all our occurrences. This was therefore a good wiſh of King Cyrus; neither did he therein any diſſervice to himſelf; for God hath promiſed to bleſſe thoſe that bleſſe any of his, Gen. 12.3. and not to let a good wiſh to ſuch go unrewarded, 2 Cor. 13.9.
Let him go up and build, &c.] As God had charged him, verſe 2. ſo doth he them. And it is as if he ſhould have ſaid with that Father. Unleſſe I ſtir up your hearts, as the Lord hath done mine, unleſſe I lay Gods charge upon you to ſet ſtrenuouſly upon this ſervice of his,Bern. Vobis erit damnoſum, mihi periculoſum. Timeo itaque damnum veſtrum, timeo damnationem meam, ſi tacuero. If now you go not up upon ſo great encouragement, God will ſurely bemeet with you.
He is the God] The onelyonly true God, John 17.3. none like him, Mic. 7.18. The Lord your God is God of Gods, and Lord of Lords, a great God, a mighty and a terrible, Deut. 10.17. Is it not fit therefore that he have a Temple, a place of divine worſhip, which the Heathens deny not to their dunghill-deities?
Which is in Jeruſalem] That City of the great King, where he kept his Court, and afforded his ſpecial preſence, not of grace onelyonly in his Ordinances, but of glory alſo ſometimes in his holy Temple, 2 Chron. 5.14. as in another heaven.
Ver. 4. And whoſoever remaineth in any place where he ſojourneth] Heb. Gar-ſhom. A name that Moſes gave his eldeſt ſonne borne in his baniſhment; for he ſaid I have beene a ſtranger in a ſtrange land, Exod. 2.22. Theſe poore captives had beene longer ſo then Moſes in Midian, and met with more hard meaſure, Pſal. 137.1, 8. But as thoſe who are borne in hell know no other heaven (as the Proverb is) ſo fared it not with a few of theſe; loth to be at the paines, and run the hazard of a voyage to the holy Land. A little with eaſe is held beſt. Let us who are ſtrangers here, haſte homeward, heaven-ward. Some of theſe poore Jewes had a minde to returne; but wanted meanes. For theſe neceſſitous people the King takes care and courſe here, that they be ſupplied and ſet forward on their journey after a godly ſort, or worthy of God, (as Saint John phraſeth it, 3 John 6.) who elſe will require it.
Let the men of his place] Whether Jewes or Proſelytes, brethren by race, grace, or place onelyonly.
Help him wish ſilver] Heb. Give him a lift out of the duſt, as Jobs friends did him off the dunghill: as Joſeph did his brethren when he filled their bags,foreign. and returned them their moneys; And as all Chriſtians are bound and bid to ſupport or ſhoar up their weaker brethren, 1 Theſſ. 5 14.
With ſilver an with gold] Theſe are notable good levers at a dead lift in this preſent world, where money beares the maſtery, and anſwereth all things: Eccleſ. 10.14.a ſatisfactory anſwer it giveth to whatſoever is deſired, or demanded: He that helpeth a man therefore in his neceſſity with ſilver and gold, is a friend indeed. Let a man make God his friend, and then (ſaith Eliphaz,) the Almighty ſhall be his gold, and he ſhall have plenty of ſilver, Job 22.25. Jacob ſhall be ſure of ſo much as ſhall bring him to his journeys end, a ſufficiency (if not a ſuperfluity) of all things, needful to life and godlineſſe.
And with goods] Heb. Recuſh (whence haply our Engliſh words Riches and Caſh) chattels, movables, gathered ſubſtance, as the word ſignifieth, which whoſoever he was that firſt called ſubſtance, was utterly miſtaken; ſith wiſdome onelyonly (that is, godlineſſe) is durable ſubſtance, Prov. 8.21. Wealth is but a ſemblance, Proverbs 23.5. 1 Corinth. 7.31. And he that firſt called Riches Goods, Pſal. 4.6.was a better huſband then Divine. But it may be thought, the moſt are ſuch husbands: ſith the common cry is, Who will ſhew us any good? a good booty, a good bargaine, a good beaſt, &c.? That one thing neceſſary that is both Bonum hominis, The good of man, Micah 6.84 and Totum hominis, The whole of man, Eccleſ. 12.13. lieth wholly neglected by the moſt.
And with beaſts] Thoſe moſt ſerviceable creatures both ad eſum & ad uſum, for food and other uſes, as Sheep, Horſes, Camels, Dromedaries, ſwift, patient, painful.
Beſides the free-will-offering] Which the King preſumeth all Gods free-hearted people (Voluntieres, every ſoul of them, Pſal. 110.3.) will be moſt forward unto,See Lev. 5.6, 12. and 14.10, 21, 30. In Pſal. 1. in ſo good a work, ſo acceptable a ſervice. God ſtraineth upon no man, Exod. 25.2. and 35.5. Lex quaerit voluntarios, The Law calleth for Volunteires, ſaith Ambroſe. See Eſay 56.6. and 2 Cor. 8.12. and 9.7. and learne to come off roundly and readily in works of Piety and Charity: for elſe all's loſt; ſith Virtus nolentium nulla eſt, unwilling ſervice is nothing ſet by.
That is in Jeruſalem] This City he ſo often nameth,Pſal. 137:6. that he may ſeeme delighted with the very mention of it: and to be of the ſame minde with thoſe pious captives, that vowed to preferre Jeruſalem (that joy of the whole earth) before their chief joy, to make it aſcend above the head of their joy, as the Hebrew hath it.
How then ſhould it chear up our hearts to think of heaven, and that we are written among the living in Jeruſalem, Eſay 4.3? fellow-citizens with the Saints, and of the houſhold of heaven, Eph. 2.19?
Verſe 5. Then roſe up the chief of the fathers] Thoſe, who are therefore crowned and chronicled in the next Chapter. Thoſe Magnates Magnites, that drew on others by their example. Thoſe Viri gregis, he-goats before the flocks, men of publike places and authority, active for Reformation, who hearkened to that divine call, Jer. 50.8. Remove out of the middeſt of Babylon, and go forth out of the land of the Caldeans, and be as the hegoats before the flocks. Theſe Nobles aroſe, being rowſed and raiſed by that Noble Spirit of God, Pſal. 51.12. that Kingly ſpirit, the Chaldee rendereth it; ſuch as was found in Araunah that famous Jebuſite, 2 Sam. 24.23. with Zech. 9.7. and is a quickening Spirit in every good ſoul, cauſing them to make riddance, as Baruc did, Nehem. 3.20.Gen. 29. Ambroſe. and to take long ſtrides toward heaven, as Jacob did toward Padan-Aram: for, Neſcit tarda molimina Spiritus ſancti gratia. The Spirit of grace knoweth no ſlow paces;Mantuan; but is quick of diſpatch. Up get theſe Chieftains when once they hear, Surge, age, Summe Pater, as one ſaid once to the Biſhop of Rome, exciting him to make warre upon the Turk.
And the Prieſts and the Levites] Fit it was that theſe ſhould be of the firſt and forwardeſt at Temple-work: whoſe proper employment is was to teach Jacob Gods judgements, and to put incenſe before him continually, Deut, 33.10. to wait at the Altar, and to be partakers with the Altar, 1 Cor, 9.13.
With all them whoſe ſpirit God had raiſed up] Not of Judah and Benjamin onelyonly (thoſe beſt of the Tribes, and trueſt to their Princes and principles) but alſo of Ephraim and Manaſſeh, 1 Chron. 9.3. with Ezek. 37.16, 17, 21, 22. even as many of the Iſraelites, as were acted by Gods Spirit of judgement and of burning, Iſa. 4.4. firing them up to an holy contention in ſo noble and neceſſary a buſineſſe, and leading them into the land of uprightneſſe, Pſal. 143.10. The fruit of this good Spirit is in all goodneſſe and righteouſneſſe and truth, Epheſ. 5.9. the work of it upon the ſonnes of God who are led by it, Rom. 8.14. is not onelyonly an external invitation by the Word and Sacraments, or a meere moral perſwaſion (Cyrus his Proclamation here would have availed but little with this people, if God had not moved their hearts) but an effectual drawing of the heart whereby operating irreſiſtibly the ſinner is converted: and whereby cooperating infallibly he perſevereth in grace unto the very end, John 6.44. This conduct of the holy Spirit we muſt both earneſtly beg with David, Pſal. 14.10. and as carefully obſerve and obey his motions, as ever David did the out-goings of God in the tops of the mulberry trees, 1 Chron. 14.15. for theſe are the ſound of his goings, and the footſteps of his Anointed, Pſal. 89.51.
To build the houſe of the Lord] This was that they aimed at, rather then their owne liberty. Choice and excellent ſpirits can eaſily drowne all ſelf-reſpects in the glory of God. It was the care of thoſe good people in Joels dayes, that there might be a meat-offering and a drink-offering unto the Lord their God, what-ever became of their owne Carcaſſes, Joel 2.14. And when the daily ſacrifice ceaſed by the tyranny of Antiochus, they looked upon it as an abomination of deſolation, Dan. 9.27. The Jewes at this day are very earneſt to be rebuilding the deſtroyed Temple at Jeruſalem, out of their blinde zeale: but they have neither any Cyrus to encourage them (Julian the Apoſtate once did, in ſpight to the Chriſtians, but it came to nothing) nor the Spirit of God to excite them to ſuch an unwarrantable work.
Verſe 6. And all they that were about them] Both their countrymen the Jewes (that thought not good to go themſelves, or not yet, till they ſhould ſee further; there is none ſo wiſe as the ſluggard, Prov. 26.16.) and others of the neighbourhood: for the Egyptians may lend Jewels to the Iſraelites, dogs may lick Lazarus his ulcers, and the earth may help the woman, by opening her mouth, and ſwallowing up the ſtood caſt out after her by the Dragon to drown her, Rev. 12.16.
Strengthened their hands] Which elſe, for want of ſuch ſupport, would have hung down, and their feeble knees buckled under them, ere they had come to their countrey: neither could they, without ſuch ſupplies, have ſo comfortable carried on the work they went about. For, if wiſdome be a defence, or a ſhadow, to thoſe that have ſeene the Sunne (as in the former verſe) and are ſcorched with the hear of it, ſo is money too, ſaith Solomon, Eccleſ. 7.12. and though Wiſdome without wealth is good, yet it is better with an inheritance, verſe 11. which is not only an ornament, but an inſtrument of vertue. When men go on Virtute duce, comite fortunâ, then it is well with them, as it was with good Joſiah, Jer. 22.15, 16. But Agur would not be poor, leſt he ſhould be put upon ill courſes, Prov. 30.9. put to his ſhifts Poor Hagar, when the water was ſpent in the bottle, caſt the childe under the ſhrubs, Gen. 21.15.
With veſſels of ſilver, with gold, with goods, and with beaſts] See the Note on Verſe 4. Theſe are things that men do not uſually ſo eaſily part with to others, till they needs muſt. Euclio in the Comedian ſits abrood upon his heaps and hoards, and will not be drawn off. Shall Nabal take his bread and his fleſh, and give it to thoſe he knows not, 1 Sam. 25? Miſers will as ſoon part with their blood as their good whence the Chaldees call their money Dam, that is, blood. Many a man ſhewes himſelf like the Corniſh-chough, which will ſteale a piece of money, and hiding it in ſome hole, will never help her ſelf or any other with it afterwards. Hermocrates being loth that any man ſhould enjoy his goods after him, made himſelf by his Will, heir of his own goods. Athenaeus telleth of one, that at his death devoured many pieces of Gold, and ſewed the reſt in his coat, commanding that they ſhould be all buried with him. But theſe in the text ſeeme to have beene of the race of thoſe Perſians ſpoken of, Iſa. 13.17. which regarded not ſilver, and as for gold they cared not much for it. Or, if they were Proſelytes to the Church, then they had learned (with Tyrus now alſo converted) to give over heaping and hoarding of wealth, and therewith to feed and cloath Gods poor Saints; and ſo to furniſh them for their journey to their Fathers houſe, that they may eat ſufficiently, and have durable cleathing, Iſa. 23.18. This was Gods work upon their hearts; And Quando Chriſtus magiſter, quàm citò diſcirur quod decetur? Auguſtine.Whereunto may be added, that Cyrus, who ſet forth this Edict, as he was an abſolute Sovereigne, (and ſo his word went for a law) ſo he was a gracious and courteous Prince, it a ut Patris nomen meruerit, ſo that he merited the name and title of Father of his Countrey, and might command any thing of them.
And with precious things] Even the very beſt of the beſt they had. The word ſignifieth praeſtantiſſimum & pretioſiſſimum in quocunque genere fructuum, metallorum, gemmarum, veſtium, the choyceſt and chiefeſt of all kinde of commodities.Such as Eleazar gave to Rebecca and her brother Gen. 24. & ſuch as Jehoſaphat gave his younger ſon…, 2 Chron. 21.3. For the purchaſe of the pearle of price, the wiſe Merchant makes a thorough ſale of all. Barnabas parteth with his lands, Zacheus with his goods, Matthew with his meat, the Centurion with his money, to build thoſe Synagogues that wicked Antiochus had thrown down, and theſe in the Text, with their moſt precious things, to reedifie that Temple that Nebuchadnezzar had burnt.
Beſides all that was willingly offered] A free-will offering then there was (as verſe 4.) brought in by Gods willing people, Pſal. 110.3. that wait for Gods Law, as Eſay 42.8. and hold with that Ancient, that it is nimis anguſta innocentia, ad legem bonum eſſe, to do no more ſervice to God then needs muſt to get ſo much grace onelyonly as will keep life and ſoul together, (that is, ſoul and hell aſunder,) this they judge to be a low and unworthy ſtraine of ſome good people. David voweth free-will-offerings often,Pſal. 5.6. 1 Chr. 29, 8, 9. and could beteeme God a great deale more love and ſervice then he is able to performe to him. Thoſe good ſouls, Zach. 8.21. call upon themſelves and one another,1 Sam. 1.4.21. Luke 2.41, 42: to be continually going before the Lord, and to ſeek the Lord of hoſts, I (ſaith each for himſelf) will go alſo. Hannah went up with her husband every year to the Feaſt: ſo did the Virgin Mary to the Paſſeover with her Sonne Jeſus: yet none were expreſſely commanded ſo to do but males; and thoſe alſo nothing under twenty years of age, as fit to be numbered, Exod. 30.14. So thoſe amongſt us that hear week-day-Sermons, as Mary did, Luke 10.42. and many other good people in our Saviours dayes, Luke 19.47, 48. and 21.37, 38. Hereby we ſhall ſhew our love, and do a ſervice highly accepted in heaven.
Verſe 7. Alſo Cyrus the King brought forth the veſſels] For example to others, & juſſit, & geſſit, he did himſelf what he commanded to be done, and ſo became a living Law, a walking Statute. So Juſtinian would not put the veſſels of the Temple (taken by Titus) and recovered from Genſericus into the publike treaſury, but reſtored them.
Which Nebuchadnezzar had brought forth] With profane and ſacrilegious hands, ſome of theſe ſacred veſſels and utenſils of the Temple, he had cut in pieces, 2 Kings 24.13. and others he carried away, 2 Chron. 36.7. whole and entire. This he did out of covetouſneſſe (that auri ſacra fames) and in ſcorne of all religion (rather then hatred of the Jewiſh ſuperſtition, or to avenge the quarrel of Gods Covenant) like as for the ſame reaſon his ſucceſſour Cambyſes deſtroyed the Egyptian Idols.Virg. Iſa. 10.
And had put them] There was a ſweet providence in that: to the end that being there reſerved, they might in due time be reſtored (as here they are) to the houſe of God at Jeruſalem. And although that was a moſt unfit place to keep them in (for what agreement hath the Temple of God with Idols?) and Belſhazzar moſt profanely abuſed them,2 Cor. 6.16. Dan. 5.2. in that drunken feaſt of his (hence he is called the feſtival King, Ezek. 21.5. 6.) yet being ſanctified againe, and dedicated to the true and firſt owner, the God of Iſrael, they might lawfull be made uſe of. Not only things indifferent abuſed, may yet be uſed in the ſervice of God (as thoſe ſix water-pots were by our Saviour, John 2. though they had beene ſuperſtitiouſly abuſed for private purification) but alſo Idolatrous things and places. As Gideon took the Bullock appointed for Baal and the Grove, and offered the Bullock with that wood in ſacrifice to the Lord, Judg. 6.26. The like the Bethſhemites did by the Philiſtines Cart and Kine. The Mount of Olives was ſhamefully abuſed to idolatry by Solomon and others, ſo that it was called The Mount of corruption, 2 Kings 23.13. and yet was it our Saviours uſual Oratory, or place of Prayer.
In the houſe of his Gods] Bel and Nebo, Eſay 46.1. Theſe were Babylons chief gods. The Original of Bel is ſaid to be this: Ninus having made an Image of his father Belus, all that came to ſee it were pardoned for all their offences: whence in time that Image came to be worſhipped, and then afterwards a multitude more; Inſomuch as,foreign, &c. Hef. that in Heſiods time the number of Heatheniſh gods was grown to thirty thouſand. And in China at this day ſome tell us that there are no fewer then an hundred thouſand Idols.
O curas hominum! O quantum eſt in rebus inane!foreign. &c.
Gods theſe Mawmets are called here; not becauſe they were ſo, (for there is one God onelyonly, ſaid Pythagoras, and other Heathens) but becauſe Nebuchadnezzar falſely held them ſo. Like as elſewhere the gods of Damaſcus are ſaid to have ſmitten Ahaz, who therefore ſacrificed to them, 2 Chron. 20.23. not as if thoſe Idols were any thing in the world, or could do any thing at all to him, Jer. 10.5. 1 Cor. 8.4. but onelyonly that he conceited ſo; and that the devil (who is foreign, as Syneſius truly ſaith) abuſed his credulity.
Ver. 8. Even thoſe did Cyrus King of Perſia] ſo ſtiled, becauſe though he was Monarch of many Countries, yet Perſia was his hereditary Kingdom, and Perſepolis the place of his reſidence: which great City was afterwards burnt by Alexander the Great, at the motion and by the requeſt of a baſe harlot.
By the hand of Mithridath the treaſurer] Heb. Gizbar; Inde Gaſpar, ſaith one. Mithridates King of Pontus was famous in after-ages, or rather infamous for his craft in ſaving himſelf,Val. Max. and his cruelty to the Roman Merchants, trading thorow his territories, killing fourſcore thouſand of them with one letter.
And numbred them unto Shezbazzar] Joy in tribulation; this is the ſignification of the word: A fit name for a Prince,Neminen à ſe dimiſit triſtem. Sucton. who ſhould be Decliciae orbis, as Titus the Emperour, of whom it is ſaid, that he never ſent away any ſuitor ſad or diſcontented: and remembring on a day that he had not done any poor man good, he cried out to his friends, Hodie non regnavimus: Amici, diem perdidi, accounting that day loſt wherein he had not ſhewed ſome man courteſie. Such a gracious Prince was Job, chap. 29.12. I delivered the poore that cried, ſaith He,Grand. Sign. Se…ag 148. and the fatherleſſe, and him that had none to help him. The great Turk ſtileth himſelf The worlds refuge: profeſſing that all that lament unto him ſhall have redreſſe and ſuccour. James the fifth of Scotland was called The poor mans King, for his readineſſe to right and relieve the afflicted. Zerubbabel, however he came by this name Shesbazzar (for that he was the man I take for granted, Ezra 5.16. with chap. 3.8. Zech. 4.9. though Junius think otherwiſe) he deſerved it doubtleſſe: and of him it might well be ſaid,Vopiſous. as the Hiſtorian doth of Probus the Emperour, Si probi nomen non haberet, habere cognomen poſſet, Speed. 723.pity he had beene called any thing but Probus, ſo honeſt a Prince he was: think the like here. The Parliament here held Anno 1376, was called The Good Parliament: and another not long after Parlamentum benedictum. The bleſſed Parliament. God grant us ſuch a one next; for at preſent we are without any, but not without cauſe to cry out,This was written, May 18. 1653. as thoſe in Jeremy, chap. 8.20, 22. The harveſt is paſt, the Summer is ended, and we are not helped. Is there no balme in Gilead? is there no Phyſician there? Why then is not the health of the daughter of my people recovered? We looked for peace, but no good came: and for a time of health, and behold trouble, ver. 15.
Verſe 9. And this is the number of them] Had they not beene things of great price and uſe, they would not have beene numbered, Cant. 6.8. The Queenes and Concubines are numbered how many; but not the Virgins, that bring not forth fruit to God. Men uſe not to count how many pibbles they have in their yard, or piles of graſſe in their field, as they do how many pence in their purſe, or ſheepe in their fold. When the Great God ſhall count his peoples flittings, bottle up their teares (as ſweet water) book up their ſighs (as memorable matters) Pſal. 56.8. ſhall we not ſay of them as the Jewes did of Lazarus, when Jeſus wept, Behold how he loves them? When the very hairs of their head are all numbered, Matth. 10.30. ſo that not one of them falleth to the ground without their heavenly Father, what ſtore think we, ſetteth He by their perſons, by their performances? I know thy work, and thy labour, Rev. 2.19. I pitie this people, they have beene with me now three dayes, and faſting they are, and farre from home, and faint they may, if ſent away empty, Matth. 15.32. Lo, is not this a wonderful condeſcenſion, that Chriſt ſhould conſider tantus tantillos & tales, and reckon every circumſtance of their ſervice ſo particularly and punctually, that he might give to every man according to his works? Oh his Jewels, his book of remembrance, &c. Mal. 3.16, 17! See the Notes there.
Thirty chargers] Serving to hold ſuch parts of the Sacrifices as were to be eaten by the Prieſts and others.
Nine and twenty knives] Sacrificing knives, richly hafted.
Verſe 10. Thirty baſins of gold] Theſe were to hold the ſprinkling-water, or blood.
And other veſſels] Of ſundry ſorts, whereof ſee 1 Kings 7.50.
Verſe 11. All the veſſels of gold and of ſilver] Thoſe beſt of mettals, and therefore fitteſt for his uſe and ſervice, who is Good, Pſal. 106.1. Better, Pſal. 108.9. Beſt, Phil. 1. 23. goodneſſe it ſelf, Matth. 19.17. Whoſe great purſe is the Earth, with All that is either on it or in it, Pſal. 24.1. whoſe great ſtorehouſe are the Stars and Planets, the Sun eſpecially making theſe mettals, and cauſing plenty, Deut. 28.12. Let us laviſh out of the bag, and when we have honoured the Lord with the Beſt of our beſt, cry out with David, Of thine owne, Lord, have we given thee, and with Juſtinian, 1. Chron. 29.6 Cedren.dedicating a very rich Communion-table, foreign &c.