Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 2 · Chapter 8
CHAP. VIII. Verſe 1. As one man.]
See Ezra 3.1. and remember that Omne ſimile non eſt idem: this is a diſtinct Hiſtory from that.
Into the ſtreet] Or, open place, the meeting-place of the water-gate, See chap. 3. ver. 26. Right over againſt this Gate, was the Court of the people, ſaith Lyra, See Ezra 10. ver. 9.
And they ſpake unto Ezra the Scribe] The people may,Col. 4.17. 1 Cor. 3.22. if need be, ſay to Archippus, Look to thy miniſtery, &c.] Whether Paul, or Apollo, or Cephas, All is theirs; (the gifts and abilities of all good Miniſters) and they may call for them.
To bring the Book of the Law of Moſes] Wherein he was noe leſſe able, then apt to impart, 1 Tim. 3.2.foreign. He knew that the beſt had need hear the Law, ne ſpiritum ſeſſ…rem excutiant, that they might be kept within the bounds of obedience. Not the unruly colt onelyonly, but the Horſe that is broken, hath a bit and bridle alſo.
Verſe 2. And Ezra the Prieſt brought the Law] The Commandement (he knew well) was a Lamp, and the Law a light; and reproofs of inſtruction the way of life, Prov. 6.23. The Greeks call the Law foreign quaſi foreign,Plato in Cratylo. the ſtanding mind of God. And if Demoſthenes could ſay of mens Lawes, that they were the invention of God; If Xenophon could ſay of the Perſian Lawes, that they kept the people, even from coveting any wickedneſſe: If Cicero durſt ſay of the Roman Lawes,foreign. that they far excelled and exceeded all the learned Libraries of the Philoſophers, both in weight and worth: How much more may all this, and more be ſaid of this perfect Law of God, the book whereof was here brought forth by Ezra, and read and expounded in the eares of all the people?
Before the Congregation, both of Men and Women] Heb. from Man to Woman; for ſouls have no ſexes: and in Chriſt there is no difference, Gal. 4.28. The Jewes at this day little regard their Women; not ſuffering them to come within their Synagogue. And the Turkiſh Women never go to their Moſchees; neither is there any heed taken or reckoning made of their Religion at all.The Papiſts. ſay, a that Diſtaffe is fitter for a woman then a Bible.
And all that could hear with underſtanding] i.e. Children alſo, that were of any grouth. Little Pitchers have ears, and little children will underſtand much, if well principled.
Ʋpon the firſt day of the ſeventh monethmonth] A monethmonth of more ſolemnities then any other: this firſt day was a double holy-day, Levit. 23.24. See Deut. 31.11.
Verſe 3. And he read therein] As a Scribe, he wrote the Law and as a Prieſt, he read and expounded it. This was Chriſts own cuſtome, Luk. 4.16. and the Jews Acts 13, 15, 27. and 15.21. and is ſtill to this day: One leſſon is ever read, out of the Law in their publike meetings: and another out of the Prophets correſpondent to the former in argument. The Holy Scripture is called Mikre the Reading, ver. 9. of this chapter, becauſe it ought to be read to all: and the Word, as if all the uſe of our ears were to hear this Word.
From the morning untill mid-day] This was a great while; five or ſix houres together they ſpent in holy duties, whereas the moſt amongſt us think long of an hour: they ſit as it were in the Stocks whiles they are hearing the Word read or preached, and come out of the Church, when the tedious Sermon runneth ſomwhat beyond the glaſſe, like priſoners out of a gaol.
And the eares of all the people were attentive to the Book] Heb. Were to the Book of the Law: which phraſe importeth both their attention and affection to what they heard delivered. They drew up the ears of their ſouls to the ears of their bodies; and ſo one ſound pierced both. See the like Luk. 19.48. they hung upon Chriſts Holy lips, as loth to loſe any part of that precious language. The Jews at this day, though they give very great outward reſpect to their Torah or Book of the Law (carrying it about their Synagogue at the end of Service in proceſſion, and the like) yet for any ſhew of attention or elevation of ſpirit, I could never diſcern (ſaith one that had been much amongſt them) but they are as reverent in their Synagogues, as Grammar-boyes are at School, when their Maſter is abſent.
Verſe 4. And Ezra the Scribe ſtood upon a Pulpit of wood] Heb. A Tower of wood, becauſe high and round, as ours are. The Cappuchines and other Popiſh preachers are ſaid to have long Pulpits, wherein they may walk and act, as upon ſtage, in Lent eſp… cially: at which time it is the cuſtome of Italy for the ſame man to preach ſix dayes in the week upon the Goſpel of the dayes, and on the Saturday in honour and praiſe of the Virgin Mary.
And beſide him ſtood Vattithiah, &c.] For greater authority ſake, as concurring with Ezra, and ready in their turn to perform the work. Praedicationis officium ſuſcipit quiſquis ad ſacerdotium accedit, ſaid Gregory long ſince. No preacher, is no Miniſter.
Verſe 5. And Ezra opened the Book] Gods Book: not Ariſtotles Ethiks, as Melancthon ſaith, he heard ſome Popiſh Prieſts preaching upon Texts thence taken. And C…roloſtadius was eight years Doctour, when he firſt opened the Bible: and yet at the taking of his degree, he had been pronounced Sufficientiſſimus.
For he was above all the people] Both in place, and office: as repreſenting the perſon of God, and bearing his Name unto his People.
All the people ſtood up] For reverence ſake. So did Eglon that fat King of Moab, when he heard of a meſſage from God, Judg. 3.20. Balaam being to utter his parable, biddes Balak ariſe up and hear him. Our Saviour ſtood up to read his Text. Luk. 4.16. Conſtantine the Great, and our King Edward the ſixth would not hear a Sermon but ſtanding. The modern Jewes ſhew their reverence to their Law by a like geſture; and their adoration is by bowing forward of their bodies: for, kneeling they uſe none, neither ſtir they their bonnets in their Synagogues, but remain ſtill covered.
Verſe 6. And Ezra bleſſed the Lord] i. e. He called upon the Lord, who is worthy to be praiſed, Pſal. 18.3. He prayed before he read, and preached. So ought we to do by his example, as Lyra well noteth, & as is commonly done by all our Miniſters. Luthers uſual prayer before Sermon was this, Confirm, O God, in us what thou haſt wrought: and perfect the work that thou haſt begun to thy glory. Lord open our eyes that we may ſee the wonders of thy Law, &c. Zuinglius began his publike Lectures thus, O Almighty Everlaſting and Merciful God, whoſe Word is a light to our feet, and a Lanthorn to our paths, open and illighten our minds, that we may piouſly and holily underſtand thine oracles, and be ſo transformed thereinto, that we may not in any thing diſpleaſe thy Majeſty, thorough Jeſus Chriſt our Lord, Amen. The Platoniſts could ſay, that the light of our minds whereby we learn al…things; is no other but God himſelf, the ſame that made all things. This made Ezra here bleſſe the Lord, that is, ſay with David, Pſal. 119. ver. 12. Bleſſed be thou, O Lord, teach us thy Statutes.
The great God] The true Triſmegiſt, the Fortiſſimus Maximus, Opt. Max. All whoſe attributes are in the higheſt degree, yea in a degree beyond any ſuperlative.
And all the people anſwered, Amen, Amen] This word is Hebrew: but uſed in all Languages, in the cloſe of prayers. The doubling of it here importeth their aſſent, and their aſſurance. It is the voyce of one that beleeveth, and expecteth that he ſhall have his prayers granted. The Septuagint render it ſo be it, or ſo it is. The Apoſtle reckoneth it for a great loſſe, when people either ſay not Amen to publike prayers, or not heartily and affectionately, as here, 1 Cor. 14.16. Elſe, When thou ſhalt bleſſe with the ſpirit, how ſhall he that occupieth the room of the unlearned ſay, Amen? The Turks alſo when their Prieſt hath ſaid his Letany (ſuch as it is) make anſwer in manner of a ſhout Homin, that is, Amen.
With lifting up their hands] And withall their hearts unto God in the Heavens, Lam. 3.41. This, Nazianzen judgeth to be optimum opus manuum, the beſt work of the hands, ſc. in Coelos eas extendere, ad preceſque expandere, to ſtretch them towards Heaven, and to hold them out in prayer. This way David ennobled his tongue (therefore called his glory) and ſo men may their hands.
And they bowed their heads] In token of the lowlineſſe of their hearts. Theſe outward geſtures, as they iſſue from the fervency of a good heart, ſo they reflect upon the affections, and do further inflame them. OnelyOnly note, that theſe bodily exerciſes are not alwayes or abſolutely neceſſary in Divine worſhip. God looks chiefly at the heart, and hateth all outſide-ſervice, and heartleſſe devotion, Iſa. 1. and 66.3. and ſuch as is that of the Jews at this day. Their holineſſe, ſaith One, is the outward work it ſelf, being a brainleſſe head, and ſoul-leſſe body. And the like may be ſaid of the Papiſt, and of the common Proteſtant, whoſe body is proſtrate, but his ſoul bolt-upright within him.
Verſe 7. Alſo Jeſhua and Bani, &c. cauſed the people to underſtand the Law] As the audience was great, ſo, great was the company of Preachers, Pſal. 68.11. The people were too many to be taught by one: therefore they made ſundry Companies and Congregations, and had ſeveral Teachers: as had likewiſe thoſe primitive Chriſtians, Act. 1. and 3. when once they grew numerous.
And the people ſtood in their places] Heb. And the people upon their ſtand; They kept their ſtations according to their diviſions: not ſhuffling, or ſhifting from Preacher to Preacher, but abiding and attending with utmoſt intention and retention.
Verſe 8.Explanatè Junius. So they read in the Book in the Law of God diſtinctly] Expoſitè, clarè, vel cum expoſitione. They read aloud, and ſo treatably and plainely, that all might know what they read. Some ſtumble over the chapter ſo faſt, that few are the better.
And gave the ſenſe] Viz. by comparing place with place, and interpreting one Scripture by another. See the like done by St. Paul at Damaſcus, Act. 9.22. he layd one Text to another,foreign. as Artificers do the ſeveral pieces of their work, that they may perfectly agree the one with the other.
Cauſing the people to underſtand the reading] Dabant intelligentiam per ſcripturam ipſam, ſo Tremellius rendreth it. Of the Law it may be ſaid, Et latet, & l…cet. The Prophets are as ſo many expoſitours and explainers thereof: they do excellently unfold and draw out that arras which was folded together before: they give us Moſes unveiled. Search the Scriptures therefore, and compare them. Parallel texts, like glaſſes, ſet one againſt another, do caſt a mutual light: like the Sun, the Scriptures ſhew other things, and themſelves too.
Verſe 9.Mr. Clarks Lives, Part. 2. pag. 31. And Nehemiah, which is the Tirſhata] Or Governour, See Ezra 2.63. He had Jovianus the Emperours wiſhed happineſſe, which was, that he might govern wiſe men, and that wiſe men might govern him.
And Ezra the Prieſt and Scribe] See ver. 3.
And the Levites that taught the people] That numerus nominum, id eſt, hominum mentioned, ver. 7. Men moſt happy in ſuch melting hearers. We now-adayes prevail as little, as Bede did, when he preached to an heap of ſtones.
This day is holy unto the Lord your God] Your mourning therefore, now is as much out of ſeaſon, as Sampſon's Wives weeping was at her wedding. All Gods worſhips were to be celebrated with joy, Deut. 12.7. and ſacrifices offered in mourning, were abomination, Hoſ. 9.4. See Mal. 2.13. with the Note.
Mourn not, nor weep] Sc. Under ſenſe of ſin, and fear of wrath. This they were called to at another time, Eſay 22.12. Jam. 4 9, 10. but every thing is beautiful in its ſeaſon, Eccleſ. 3.3.
For all the people wept when they heard the words of the Law] For like cauſe as Joſiah did, 2 King. 22.11, 19. His tender heart was troubled and terrified by the menaces of Gods mouth uttered againſt his and the peoples ſins. Hence ſome inferre, that it was the Decalogue (together with the malediction) that was now read and applied: and that made them weep ſo faſt. Get thee Gods Law, (ſaith holy Bradford) as a glaſſe to look in—ſo ſhall you ſee your face foul-arrayed, and ſo ſhameful, mangy, pockey, and ſcabbed, that you cannot but be ſorry at the contemplation thereof—eſpecially if you look to the tag tied to Gods Law: which is ſuch,Serm. of Rep. pag. 20.26, 27. as cannot but make us caſt our curriſh tayles betwixt our legges, if we beleeve it. But oh faithleſſe hard hearts! O Jezebels gueſts, rocked and laid aſleep in her bed, &c.!
Verſe 10. Then he ſaid unto them, Go your way] A friendly diſmiſſion. We muſt ſo reproove or admoniſh others, as that we ever preſerve in them an opinion of our good will unto them: for this is that ſugar, that ſweetneth all ſuch tarter pilles.
Go your way, eat, &c] One being asked whether a good man might not feed upon ſweet and delicate meat; eat the fat, and drink the ſweet, even the choyſeſt Wines and chiefeſt viands? anſwered, Yes: except God made bees onelyonly for fools. God freely permitteth to his beſt children the uſe of his beſt creatures, even to an honeſt affluence (on Thankſgiving-dayes eſpecially) provided, that they feed with fear, and keep within the bounds of ſobriety.
And ſend portions to them for whom nothing is prepared] That is, to the poore, the fatherleſſe and the widdowes, Deut. 16.14. Who have not their ſet meales: nor certain diſhes: but as hard fare for their holy-day chear, as Chriſts Diſciples had once for their Sabbath-dayes dinner, Matth. 12.1.
For this day is holy unto the Lord] An holy convocation Lev. 23.24. a day of blowing Trumpets, a feaſt-day, See Zach. 8.19. with the Note. A more liberal uſe of the creature dilateth and exhilarateth the heart, and ſo diſpoſeth it to thankfulneſſe, Jam. 5.13. Pſal. 92.2, 3. Eat, that thy ſoul may bleſſe me, Gen. 27.19. The idolatrous Iſraëlites ſat down to eat, and drink, and then roſe up to play. Gods people ſhould much more rejoyce in the Lord, when refreſhed by the creatures, ſpeaking good of his Name, and ſerving him with cheerfulneſſe in the abundance of all things, Deut. 28.47.
Neither be ye ſorry] No not for your ſins now, leaſt it prove a ſinful ſorrow, See ver. 9.
For the joy of the Lord is your ſtrength] Or, your fortification, Bernard.and place of defence againſt ſin, and al the ill fruits of it, Lati igitur ſitis, ſed non ſecuris gandeatis in Domino, ſed caveatis a recidivo. A merry heart (grounded upon a good conſcience) doth good like a medicine, Prov. 17.22. It is as marrow to the bones, as oil to the wheels, as a bait by the way to a generous horſe: as a back of ſteel to a bended bow, &c. Surely, as true gold ſtrengtheneth the heart, (that Alchymy-gold, doth not) ſo doth ſpiritual joy much more making a man inſuperable under ſufferings, and unſatisfiable in performance of duties. It is ſuch a precious commodity, as that no good can match it, no evil overmatch it. It beareth all things, beleeveth all things, hopeth all things, endureth all things, as St. Paul ſaith of charity, 1 Cor. 13. ver. 7. And as a man that hath plenty of good blood and freſh ſpirits in his body, being well-lined within, (as we ſay) can better endure heat and cold, &c. then another that hath not ſo: in like ſort he that hath his heart full of Heaven, his conſcience full of comfort, is in caſe to do and ſuffer much for, and from God and men. The peace of his conſcience will appear in his countenance, as Stevens did: and as the Martyrs in Severus the Emperour his dayes, who being releaſed for a time ſeemed to come è myrotheca, non ergaſtulo, out of a perfumed palace,Divinum neſcis quid in valtibus ipſis praeferentes, Euſeb. lib. 5. cap. 12. and not out of a ſtinking priſon; looking more like Angels of Heaven, then men on Earth, as in Euſebius relateth. The croſſe to ſuch is anointed, as Bernard hath it: and by the joy of the Lord (that oil of gladneſs) it is made not only light, but ſweet: not onelyonly tolerable, but deſireable, and delectable.
Verſe 11. So the Levites ſtilled all the people] Made them hold their tongues, and forbear their groanes, and moanes, the expreſſions of their great grief conceived for their ſins; making a wayling like the Dragons, mourning as the owles, and ſaying, Look away from me, I will weep bitterly, labour not to comfort me, &c. But theſe holy Levites did comfort them;Mic. 18. Iſai 22.4. and quiet them.
Saying, Hold your peace] Or, S'…: Peace and be ſtill.
For the day is holy] And God loves not the bread of mourners for a ſacrifice; is like as none might come into the Court of Perſia in mourning-weeds, Eſth. 4. ver. 4. See ver. 9.
Neither be ye grieved] It ſeems, their hearts were even leavened and ſowred with ſorrow, as Davids was, Pſal. 73.21.
Verſe 12. And all the people went their way to eat] To do all that they were directed to do. They had been in the Furnace of mortification: and now they were willing to be caſt into the mould of Gods Word, and to be whatſoever the Lord would have them to be. They were only his clay and wax, a willing people, wayting for his Law.
And to make great mirth] i.e. All kind of honeſt jollity: for the better exciting their hearts to true thankfulneſſe.
Becauſe they had underſtood the words] Not the threatnings only to the refractary; but the promiſes alſo, to the penitent and obedient. The Levites had taught them, doubtleſſe, (as the truth is in Jeſus) that God therefore threateneth that he may not puniſh, and deſireth to be diſarmed, Amos. 4.12. that he giveth to do, what he commandeth to be done, that his mercy is from everlaſting to everlaſting to them that fear him, to them that keep his Covenant, and that think upon his Commandements to do them, qui faciunt praecepta, etſi non perficiant, that are doing at it, though they are farre from perfection.Pſal. 103.18. This was very comfortable: this put into them that joy of the Lord which was their ſtrength: this more cheared them, then all their good chear of their peace-offerings.
Verſe 13. And on the ſecond day] The next day after they had heard the Law expounded; but were not ſo well ſatisfied in ſome points or caſes they follow on to know the Lord, Hoſ. 6.3. Divine knowledge is as a great Lady, that will not eaſily be acquainted with us, but upon further ſuit, Prov. 2.3, 4.
Were gathered together, the chief of the Fathers, &c.] Aeneas Sylvius was wont to ſay of knowledge, Popular men ſhould eſteem it as ſilver, Noblemen as gold, Princes prize it as pearles.
The Prieſts and Levites] Theſe Teachers of others took no ſcorn to learn of Ezra that perfect Scribe. The wiſeſt here know but in part: becauſe we propheſie but in part, 1 Cor. 13. ver. 9. that is, we are taught but imperfectly, and thoſe that ſhould ſhew us the way, are themſelves to ſeek: to teach us to run to Ithiel the Arch-prophet, as that great Wiſeman did, Prov. 30.1. The greateſt part of thoſe things which we know, is the leaſt part of the things which we know not, as that Father ſaith.
Ʋnto Ezra the Scribe] Who was well inſtructed to the Kingdome of God; and no leſſe ready to throw out of his treaſury, &c. Matth. 13.52. It is ſaid of Tacitus, that he knew all that he ſhould know of the affaires of the World: and that he was primus in Hiſtoria;Scalig. and that ex ejus ore nil temerè excidit. Think the ſame of Ezra, and much more: he was an able Teacher of the ableſt Teachers, a ſacred oracle, a living library, the arguteſt and accurateſt of men after the Prophets; as Auſtin is ſaid to have been after the Apoſtles, in contemplation, and diſputation.
Even to underſtand the words of the Law] Which he had the day before expounded: and in ſome paſſages whereof they had a deſire to be better reſolved and ſatisfied. No man can poſſibly ſpeak al at once, or deliver the mind of God ſo clearly and fully, but that there may be place left for Caſes and Queries.
Verſe 14. And they found written in the Law] And therefore in no wiſe to be neglected, ſith there God had written for them great things, Hoſ. 8.12 Excellent things, Prov. 22.20. marvellous things, Pſal. 119.18. There is a mountain of ſenſe hangeth upon every apex or title of it, ſay the Rabbines; who do therefore preſcribe to their diſciples not to write any Letter of it,Schi…kard. but by a Copy; not to read it, but in a clean place; not to touch it, but with the right hand: not to carry it about him, but next his heart, &c.
That the children of Iſrael ſhould dwell in Boothes] See Ezra 3.4. with the Note. For this, the Law was clear, Lev. 23.34. Deut. 16.13. But this they had not ſo fully obſerved, ſc. by dwelling in Boothes, till now that they were returned from Babylon, where they had been lately, and for a long time, Strangers. This to profeſſe and ſet forth, was the intent of that feaſt, and of this rite of it, of dwelling in Boothes or Bowers. This is intimated, ver. 1.
Verſe 15. And that they ſhould publiſh and proclaim] Heb. Make a voice to paſſe, viz. for better preparation, and greater ſolemnity. God will not take up with a careleſſe and ſlubberd ſervice: he is a great King and ſtands greatly upon his ſeniority, Mal. 1.14.
Go forth unto the m…unt] Which is covered with all ſorts of trees: and nothing like the countrey Axylus, which is ſo called, becauſe no trees grow in it, no not ſo much as thorns, or any kind of fuell.Liv. Lib. 38. Thorough this countrey marched Manlius the Roman General, when he went againſt the Gallograeci.
And fetch olive-branches, and vine-branches, &c.] Fit for ſhelter and ſhadow againſt the weather. That is very ſtrange that yet is reported by Authors of good note, concerning certain trees in Braſile, Abbots Geog. pag. 271.of that bigneſs that whole families live in an arme of one of them, every tree being as populous, as many of our Villages.
And branches of thick trees] Tyed together with willowes of the brook, Levit: 23.40.
Verſ: 16. So the people went forth, and brought them] They had kept the feaſt of trumpets on the firſt day of this monethmonth. And although no mention be here made of the Feaſt of Expiation, a day of Humiliation to be kept for ever upon the tenth day: yet it is to be preſumed, that they kept it, having ſo good a guide as Ezra. Now alſo, as not weary of well-doing, they doe moſt ſolemnely celebrate the Feaſt of Tabernacles, making themſelves booths of boughes in every ſtreet thoroughout the whole City.
Verſe 17. Made boothes, and ſate under the boothes] See Verſe 14, 15, 16. They that turn this hiſtory into myſtery, make an alluſion of it, 1. To Chriſt as dwelling in our fleſh 2. To Chriſtians as travelling toward heaven, and having here no ſetled habitation. Heb. 11.13.
For ſince the dayes of Jeſhua] Moſes is not mentioned; becauſe during his dayes, till Joſhua brought them into the promiſed land, they kept not this feaſt, likely.
Had not the children of Iſrael done ſo] Kept this feaſt they had, but not ſo kept it: viz. with that devotion, ſolemnity, and great gladneſſe, being in ſo poor a caſe, and yet ſo unanimous in the work, as one man. But one would wonder that all along during the reign of David and Solomon (who gave the pattern of, and built the Temple) and all thoſe ſucceeding Reformers, there ſhould ſomthing be omitted about the feaſt of Tabernacles (kept as 'tis thought by Solomon, 2 Chron. 7.8.) till their return from Babylon; yet ſo it was.
Verſe 18. And alſo day by day] Not onelyonly on the firſt and laſt day (that great day of the feaſt; John 7.37.) but every day; this good man was at it; being Inſatiabilis Dei cultor, (as Chryſoſtome ſaith of Saint Paul,) an inſatiable worſhipper of God; and accounting quòd nimis anguſta pietas eſt; ad legem, bonum eſſe; to do nothing for God more then needs muſt, was too little.
And they kept the feaſt ſeven dayes] The people were as willing to hear, (and do other holy duties) as Ezra was to preach. So were Chryſoſtomes hearers; who were wont to ſay that they could better be without the Sun-light, then Chryſoſtomes daily Sermons. So likewiſe were Calvins hearers at Geneva, where he preached every day in the week for moſt part, and had a conſtant audience that even over-admired (ſome of them at leaſt) his moſt excellent paines and parts; as Zanchy ſhewes and complaines in the Epiſtle Dedicatory ſet before his Miſcellanies: taxing them of foreign, man-worſhip.
And on the eighth day was a ſolemne aſſembly] Heb. A reſtraint, viz. from ſervile works: or a Retention, viz. a holding of the Congregation together for holy uſes. Tremellius rendereth it diem interdicti: The vulgar Latine of Lyra thus, They made a gathering, ſc. for neceſſaries about the Temple. This eight day thus kept might prefigure the Chriſtian Sabbath, that firſt day of the week.