Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · Nehemiah

Commentary on the Old Testament Volume 2-4 · Biblical commentary 1 · Nehemiah

p. 29NEHEMIAH,

CHAP. I.

THere being nothing of note recorded more since the eighth year of Artaxerxes, it is here shewed, that in the 20 yeare of his Reigne, Nehemiah the Kings Butler, but a Jew hearing of the evill case in which his Brethren were in Jerusalem, and that the Wall of the City remayned broken down, obteined leave to go and build it.

The words of Nehemiah the son of Hilkiah. Hereby it appears, Vers. 1.that this Book was written by him, as also sayth R. Solomon. Hee had notice of this in the monethmonth Casleu, which was the same amongst the Caldees, with our November. If it shall seeme strange, that the Iews having been so long there, and having had one King before, viz. Darius to favour them besides Cyrus, and now Artaxerxes 13 years, since his sending of Ezra over to them, had not by this time done any thing towards the building of the Walls of the City: it is answered by Lyra, that they had no leave hitherto given them, but only to build the Lyra.Temple. For first, Zerubbabel was sent to do this by Cyrus, then there being an interruption by enemies, untill the Reigne of Darius, hee sent likewise to have the Temple built and it was finished, lastly, Artaxerxes sent Ezra to instruct the people, and to provide, that the service of God in the Temple might be duly performed, and the Common-wealth there well governed, but for the building of the Walls of the City no order was yet taken. Wherefore howsoever, as was said before upon Ezra 7. Funccius will have the 70 Weeks of Daniel begin, Anno 7 of this King, yet they are not indeed to be begun till this 20 yeare, because no Decree to build the City came out, till now, so also many grave Authors should, as Iulius Africanus, alleaged by Ierome, Beda lib. 3. allegi interpr. in Ezram. Rupertus cap. 15. in Dan. Theodoretus Orat. 9. in Dan. Comestor, &c.

Nehemiah hearing of the evill case, wherein the City and the people were, wept, for being without a Wall, sayth Comestor, Thieves came in the night and slue many Vers. 4.of them: and fasted and prayed, and then three moneths after, viz. in the monethmonth Nisan, that is in our March, the same 20 year of the King, he petitioned Chap. 2. 1.for leave to go and build the Walls of Ierusalem, and prevailed, so that the many days spoken of, wherein he mourned and fasted to prepare to the effectuall offering of his Petition were no lesse then three moneths. Pellican contrary to all others, Pellican.that I have seen, by Artaxerxes Will have none other understood, but Darius whom he maketh next successour to Cyrus, and in the sixth yeare of whose Reign the Temple was finisht, and Ezra sent over in his seventh, and Nehemiah in his 20. But to passe this over, as his manifest errour, the place, wherein Nehemiah was, when he did thus, was Susis, the Metropolitan City of Persia, built by Darius Histaspis for his Winter habitation, as Ecbatana was for the Summer.

I also have sinned and my fathers house, to obtein mercy, he confesseth the sins Chap. 2. 6.of the people, and his own sins: for the best are not without sin, although Lyra sayth, that he confessed his own sins, but only as a member of the same body, hee Lyra.himselfe being innocent, but the Jewish people, of whom hee was one, were wicked. But because he nameth himself and his fathers house a part, as bearing a part in the sins whereby God was provoked, it is rather to be held, that hee spake thus, as acknowledging himself to be a sinner, as indeed even the best are. And in his beginning with confession, we are taught the only way to prevaile for mercy, that is, to lay open our misery and wickednesse before him that can heale us, as the sick patient before the skilfull Physician.

p. 30We have not observed the Precepts, Statutes, and Iudgements. The Laws of Vers. 7.God given by Moses are here distinguished into three sorts, Morall, Ceremoniall, and Iudiciall, against all which he confesseth that they had sinned. But withall he recounteth the promise of God made to Moses, viz. That if for their Vers. 8.sins they were dispersed to the uttermost parts, yet upon their repentance they should be brought back again, Deut. 30. 2, 3, 4. And this although it were long agoe fulfilled in the dayes of Cyrus, who gave them leave to return, and of Darius, who established the same decree, and of this Artaxerxes, who added to the favours formerly done unto them, in sending Ezra 13 years agoe, yet it was not fully done according to every clause of the promise, which was also to doe good unto them, and to increase them more, and to make them excellent, Deut. 30. 5, 9. For they were now in reproach, and in much misery, as Hanani related unto him, ver. 3. and they had not yet attained to their ancient splendour of their City, in the high and strong walls thereof, because they still lay ruinous ever since, that in the dayes of Nebuchadnezar they had been broken down. And this most probably made them a scorne to their enemies dwelling about them, of whose hatred a hint was given before, Ezra 4.

Then he addeth a remembrance of that which God had formerly done for them in bringing them out of Egypt by his most mighty power, the glory of which Vers. 10.would be obscured, if he should not now goe further to bring their state begun to be amended to more perfection.

Lastly, He concludeth as he began, with earnest calling for audience, and for blessing upon the means which he was now about to use, viz. Petitioning to the Vers. 11.King, for leave to goe and build the walls of Jerusalem, to whom he intimateth how easily he might have accesse, because he was his Cup-bearer, that came daily before him.

CHAP. II.

IN the monethmonth Nisan, when wine was to be brought in to the King, &c. Three moneths being past since Nehemiah prepared for this, as Hester prepared herselfe Vers. 1.three dayes, to come and petition for her people by fasting. Now hee comes with a sad countenance to doe his office before the King, that he might take occasion to speake unto him first, and so he might have opportunity to make his request. Haply he deferred thus long, that the winter being past, which was unfit for this worke, he might immediately, having leave, go about it, for Nisan was the first monethmonth of the yeare, answering to March, by the Hebrews called Abid. When he came to give the King wine, he put upon him a sad countenance, which he used not to doe, thereupon the King asked the reason, and then Vers. 2.Nehemiah was much afraid, that is, as Lyra hath it, least by the change of his Lyra.countenance he should have suspected, that he mediated to doe him some mischief. For they who machinate the death of Princes, can hardly doe it without some change and palenesse appearing in the face, because the heinousnesse of so great a wickednesse strikes their hearts, Therefore Nehemiah to put all such suspition out of the Kings minde, cryeth out immediately, O King, live for ever! that is, I am so far from meditating any treachery against thy life, that I wish thee Vers. 3.a long and happy life. Then he sheweth that the thing which affected him with so much grief, vvas the desolation of Jerusalem, the place of the Sepulchres of his fathers, which he thus setteth forth to move the King the more, seeing even the Gentiles loved to have the places where their Ancestours lay buried fairly built, but specially the Egyptians, who when they dwelt in poor houses living, yet had fair monuments for their dead bodies to lie in, because they thought them to be their habitations for ever these but for a short time. And what account the Jews made of buriall places, appears where our Lord compares the Pharisees to whited Sepulchres, which were fair outwardly, &c. The King hearing his answer asked Vers. 3.him what his request was, as being now so far from conceiving any anger upon any suspition that he inclines to grant him his desire, so easily doth the Lord turn p. 31the Kings heart, as the rivers of water, as Lyra noteth. But it seemeth, that his Lyra. Pellican.heart was before this towards Nehemiah, in that, as Pellican observeth, having so many Nobles, he chose Nehemiah to this Office about him, rather then any of them, and of his good will to the Jews, hee had given large testimony before in sending Ezra, so as he did, Ezra 7.

Then he having prayed to God sayd, &c. that is, in his heart by short ejaculation, Vers. 4.that the King might by the motion of his spirit be brought to favour his petition. He, that is, Artaxerxes having heard it to be for leave to go and build Vers. 6.Ierusalem, asked only, how long time hee would desire for this work. And it is sayd, the King asked him and the Queen, or his Wifesitting by him, but Lyra, that Lyra.it might not be doubted, whether both asked the same question, will have the signification of the Hebrew text to run thus, and the Queene sat by him, but indeed the word is foreign a participle sitting, but in the same sense, for her, sitting by only is intended to be shewed, when the King spake, and not her speaking also, and therefore when Nehemiah had set the time, which is not here expressed, but chap. 5. 14. it appears to be 12 years, it is said only of the King, that it seemed good unto him to let Nehemiah go. Then he being animated by this grant, desired also a safe conduct, and timber out of the Kings Forest in those parts for the building Vers. 7, 8.of doores to the house of the Lord, and a Towre for more safety neer unto it, and the wall of the City, and an house for him to go into, that is, to dwell in, sayth Lyra, a common Hall or Shire-house, wherein hee might sit and judge Causes, that should be brought before him, sayth Junius, and it is most probable, for both Lyra. Iunius.purposes. And all this was granted also. The Princes beyond the River were those beyond Euphrates, to whom he desired, that Letters of safe-conduct might be written, namely, the Princes of Syria. But for any thing, that should now need building about the house of the Lord, it should seem strange, seeing Ezra but 13 yeares before had a large grant made unto him to do all things about the house, which he thought good. Some think, that it was to build the Porch higher, some to repair it being now again decayed, but the Hebrew text having it to board or cover the Palace, which is by the Temple, or house, it seemeth rather, to be meant of the Kings Palace, which stood neer unto the Temple. And it is to be noted, that when hee desired timber out of the Kings Forest, the word Paradise is used, by which name probably Lybanus was meant, as most abounding with timber, and for the delight, which the King took in it, kept as a Garden. Then Nehemiah Vers. 9. Iosephus.went and gave the Letters to the Princes, &c. Josephus sayth, the next day he took his journey and delivered his Letters to Saddeus Governour of Syria, Phoenicia, and Samaria.

And it is sayd, that Sanballat the Choronite hearing this, and Tobiah servant of Vers. 10. Iunius.the Ammonites, they were much grieved. These sayth Junius, were both Toparks, or Governours of Provinces under the Persian Kings, the one of the Moabites, the other of the Ammonites, the last being set forth by the name of a servant, because a vassall to this King, as indeed the other also was, but this is left to be understood of him by this name giyen to one. Pellican and some others by Sanballat and Pellican.Tobiah understand Princes of the Samaritans, who were always hitherto noted to have been most envious against the Iews. But because one is expresly called an Ammonite, that of Junius is to be preferred, because the Jews had more enemies besides the Samaritans, and Moabites, and Ammonites, especially.

When Nehemiah was come to Ierusalem, and had spent three dayes there in Vers. 11. Vers. 12.refreshing himselfe after so great travell, as Ezra before had done, Ezra 8. 32. and visiting friends. He went out in the night with a few men to view the wals, keeping his intention yet secret, till he saw, what possibility there was of effecting it, and that the rumour of it might not be spread abroad amongst the enemies, till the work was in doing. And he sayth, that he went by the gate of the valley, that is, where that gate anciently stood, but now only a passage with ruines on each side, Vers. 23.and it was Westward, and had the name from the valley, because sayth Junius, it stood at the foot of the Hill, whereupon the upper City was built. The Septuagint of Sixtus calleth it portam Galila, that is, the Gate of dead mens skuls, because in the valley without there was the place, in which they were layd. Then p. 32to the fountain of the Serpent, Vulgar Latine, Before the fountain of the Dragon, Junius thinks that it was so called, from the slow running of the water there, and that it was the pool Siloe, Esay 8. 6. said to run softly, then to the gate of the dunghils, that is, on the East part where the brook Kedron ran, and washt away the filth of the City, brought out to that place. Here he brake off a piece of the wall, to try the soundnesse or unsoundnesse of that which remained of it, that he might know whether it should need to be all pulled down, that a new foundation might be laid, or whether it might be built upon. Then he went to the gate of the Vers. 14.fountain, and to the Kings fishpool, where there was no room for the ruines, for his beasts that he rod on, to passe. The gate of the fountain was that saith Junius, whereby men went out to the pool Siloah and Rogel. Here because he could not ride on, he was forced to fetch a compasse, and so came up by the further side Chap. 3. 15.of the brook, till he returned again by the same gate, at which he went out.

But to the Rulers he saith, that he had not yet shewed his intent, that is, to the Presidents placed there by the Persian Kings, or to the Priests or common people Vers. 15.of the Jews, or the overseers of the work. But now having secretly viewed all, he stirred them up to building, shewing them what had passed between him and Vers. 17, 18.the King for their incouragement: And this he did, sayth Josephus, calling them together into the Temple, and his exhortation took such effect, that with all cheerfulnesse, Iosephus.they presently fell to the work. But when Sanballat, Tobias, and Geshem the Arabian heard, they mocked at us, and despised us, &c. Here besides Sanballat and Tobias, mention is made of an Arabian, that is, the Toparch of Arabia, who together sought to discourage them from this work, calling it a rebellion against the King. This derision of the Heathen, is again spoken of Chap. 4. Now, they comming to Ierusalem, when they heard what they went about, then at home amongst themselves, when the work went forward. For now Nehemiah answered them, as present, saying, The God of heaven will prosper us, and we his servanrs will rise and build, but yee have no part, &c. He vouchsafed not so Vers. 20.much as to tell them of the Kings licence, so little did he feare them, but shakes them up as having nothing to do with this work about Ierusalem, seeing it was not within any of their Principalities, but the government of that place was now committed unto him.

CHAP. III.

THen Eliasib, the chief Priest and his Kinsmen built the gate of the flock, Vers. 1. Iunius.&c. This gate, sayth Iunius, was on the South part in a valley before the Temple, where a Market used to be kept to sell sheepe for the service of the Temple, see more of it, Iohn. 5. 2. there was the pool of Bethesda, Lyra addeth Lyra.moreover, that by this gate, the cattell which were for sacrifice were brought in. And that their proceeding in building, might be the more distinctly understood, he observeth that there were about Ierusalem three walls, within the innermost of which dwelt the King and the Priests: within the second, the Nobles and Prophets: and within the third, Artificers and other sorts of people: and therefore the relation of the building, beginneth first with the outermost wall, wherein were six gates, and then proceeding to the second, ver. 19. where Heser the sonne of Ieshuah is said to have built the second measure, that is, the second or middle wall: lastly, to the third wall, ver. 28. where it is said to be above, and it is begun with the horse gate. That gate which was nearest to the Temple, the Priests began first to build, to give example to the rest, and not onelyonly the gate, but also the wall to the centenary Tower, and the Tower of Hananeel, that is, according to the signification of the word, most probably, 100 Cubits. And they are said, when they had finished the gate, to have sanctified it, that is, according to some, to have adorned it, and made it most beautifull, but according to others better, to have sanctified it by prayer, from thence forward to be counted holy, as an appurtenance of the Temple, or rather feasting and offering sacrifice, when they had finished it, as was wont to be done, when a new house was built, and p. 33it was dedicated. Next unto the Priests built the men of Iericho, that is, the wall, Vers. 2. Vers. 3. Lyra.as some think, because that part was right over against their City. But the Fishgate built the sons of Hassenaah: This was so called, sayth Lyra, because fishes comming from the sea, were brought in at it: but now it is called the gate of David, because it vvas nigh unto Sion, his City, but by the Sea understood, the Sea of Galilee.

Then built the men of Teknah, that is, of that place, of vvhichwhich Amos vvas, but Vers. 5.their Nobles would not put their neck to the worke of their God. The great ones of Teknah are thus branded to their disgrace, vvhen those of an inferiour condition, did all put their hands to a good vvork, such as the building of the vvall of the City of God vvas, for vvhichwhich it is called the vvork of their God, yet they did nothing, vvho indeed ought to have been the forwardest, and to have done most, as they vvere most to God obliged. But it oft times falleth out thus that the meaner sort shevv most love and zeale, vvhen the greater are cold, and doe nothing to Note. further a good cause, and so it vvas under the Gospel, Not many Noble were 1 Cor. 1. 26.1 Cor 1:26called.

The old gate built, Joaada the sonne of Phasheah, &c. This, sayth Lyra, vvas Vers. 6. Lyra. Comestor. Sallianus.othervvise called the Gate of Iudgement, and here the old gate, because the Elders sate here in judgement: some think that it vvas called the old gate, because it had in part continued ever since the Jebusites time, and lead into the old City of Salem.

From hence forward are sayd to have built Melatiah the Gibeonite; Iadon the Vers. 7.Meronothite, the Gibeonites, and the men of Mizpah, even to the throne of the Prince on this side the River, according to Iunius his reading. But the vulgar Iunius.Latine, For the Captain, which was in the Region beyond the River, expounded by Lyra, as being set awork by him although an Heathen, for the good will, which Lyra. Proselyte.he bare to this work; whereby it should seem, as Pellican gathereth, that he was a Proselyte. Hebrew it is foreign to the throne of the Prince beyond the River. But if wee take foreign, as Pellican doth for a proper name, and so read it, unto the Prince Chisse beyond the River, it must be understood, unto that part, which he being a Prince of the Persians beyond Euphrates, yet out of his piety was at the charge to build. If with Iunius wee should understand, to the throne of the Prince, that is to the Hall, where the seat of judgment stood, what reason can be yielded of adding these words, beyond, or on this side the River, certainly none.

Then speaking of the building of Huzziel and Chananiah, he sayth, they left Vers. 8. Iunius.Ierusalem wheresoever the wall was broad, as Iunius reads it, giving this for the sense, they were not carefull about repayring the middle Wall, whereby the upper City was divided from the nether. The vulgar Latine, they dismissed Ierusalem even to the wall of the broader street, which Pellican expoundeth only by saying, Pellican. Lyra.that there was a spacious place for a Market or Faire to be kept, Lyra, they dimissed Ierusalem, that is, they extended the Wall thereof. Hugo Cardinalis, they built the outward Wall so farre, as till they came, where the City was most spatious and of greatest compasse. Hebrew, they left Ierusalem even to the broad wall, that is, as it seemeth rather to me, they built so far, or went on so far in building, that they brought their work past the City on one side to a Wall, that because of the greater thicknesse and strength remayned hitherto undemolished, and so needed no building, which happily might be that, which Uzziah built so strong, 2 Chron. 26. 9. and because of the strength more labour being required to beat it downe, the Caldees weary of the worke in demolishing the rest left it untoucht.

Next built Rephaias Governour over half the tract of Ierusalem, that is, sayth Vers. 9. Iunius.Iunius, that part which belonged to Iudah, the vulgar Latine, Prince of a street of Ierusalem, but Hebrew, it is of the half division of Ierusalem, by some understood of half a street, because Shallum is sayd to have been Prince of the other halfe, Verse 12. but Iunius will have that other half to be understood of that part of the City, which belonged to the Benjamites, that is, the North part. Now Rephaias is sayd to have built next unto Chenaniah, because, although there was a p. 34space betwixt their two buildings of the broad Wall, which needed no building, yet none came between them.

At his side built Jedaiah, right over against his own house, he being most probably assigned to that part, because it was thought, that he would build the stronger Vers. 10.for his own security.

In the other measure repaired Malchia the son of Charim, &c. that is, sayth Vers. 11.Iunius, so much by measure, as Chattush last before spoken of had done. The vulgar Latine, the middle part built Malchia, which Pellican knoweth not, whether Pellican.to expound of the wall or of the street, and if of the wall, whether of that before passed over, it being meant, that whereas it needed some repayring, he did that. But because it is not in Hebrew, the middle part, but the other measure, it is to be thought, that Iunius expounds it best of the like quantity. And by some it is conceived, that there was a space of wall between two Towres, to which this second measure hath reference, and of this when the three before going had built part, the two following named in this Verse built as much by measure, and the other Towre of Furnaces or Ovens also.

Next built Shallum another Prince over the other half tract, &c. and his daughters. Vers. 12.How this is to be understood, see before upon, Verse 9. and his daughters are spoken of, as his heirs, because he had no sons, and the work being by him began, haply he dyed, and left it to his daughters to finish.

The gate of the valley built Chanum, together with the inhabitants of Zanoach, &c. Of the gate of the valley see before, Chap. 2. 13, as also of the gate of dunghils Vers. 13.here named, being 1000 Cubits of.

The gate of the dunghils built Melchias the sonne of Rechab, Prince of the street Bethacharem. Of the Rechabites, read Ier. 35. how abstemious they were, and Vers. 14.observant of their fathers precepts in their rigid living. Of them the Essees are thought to have come that dwelt afterwards in this street, and from them the gate was called the gate of the Essenes. The street, that this Prince was over, sayth Pellican, had the name from Vines, which, it seemeth, abounded there, for Charem Pellican.signifieth a Vineyard, and Beth an house, of which it is compounded.

And the gate of the fountain built another Sellum, of which before, Chap. 2. 14. here Vers. 15.was a Conduit to convey the water, it being next unto mount Zion, or the City of David. After him built Nehemias, that is another of this name, being Prince over Vers. 16. Pellican.half the street Bethzur, which Pellican sayth, is not to be understood of a street in Ierusalem, but of the Towne Bethzkr: but it was plainly a street called by this name. And his work was drawn over against the Sepulchers of David, and the fish-pool built with great cost, that is, of Hezekiah, a King 20. 20. even to the house of the valient, that is, sayth Iunius, Iunius.where the Warders of the City of David Lyra.kept, Lyra, where the Worthies of David and other successively of the most valiant, who were there trained up to feats of Armes, that they might be ready and the more fit upon all occasions to defend the City.

Then built Heser the Governour of Maspeh another, or second measure. Here Vers. 19. Lyra. Pellican.sayth Lyra, beginneth the building of the second or middle Wall, but Pellican will have nothing else meant by the second measure, but that the wall to be built being divided by equall measures, whereof one man was to build one and another another, this Heser not contenting himself to build one only, builded two of them. But it is not sayd, he built two measures, but the second, wherefore that of Lyra seemeth more probable especially because these words the second measure are often used (from henceforward) but seldom in speaking of the Wall hitherto built, right over against the ascent to the Armory Mikzohah, that is, sayth Iunius, Iunius.to a Towre or Munition, in a most high place of the City of David, called Mikzohah, as also 2 Chron. 26. 9. from the cragginesse thereof. But Mikzahah signifieth a corner, and therefore it may better be rendred, the ascent of the corner Armory, seeing the word Neshek here used, signifieth Armes, the vulgar Latine, the Lyra.ascent of the most firme corner, so called, sayth Lyra, because two walls met here, and so it was most thick and strong. But thus the reason of the strength of this place, is not all shewed, for it was because a Towrestood here wherein Armes lay.

After him built with a burning mind Baruc, so Iunius, vulgar Latine, upon the p. 35Vers. 20.Mount, built Baruck. But the word foreign here used doth not signifie any thing else but wrath or fury, and therefore it may best be read, cholerick or wrathfull Baruc, even to the gate of the house of Eliashib the High-Priest, not, as some conceive to a gate of the City, supposing that the High-Priest had dwelt so, as that the entrance by that gate had been into the High-Priests house: but to the gate of his house, which was doubtlesse a place of note for his eminencie, and very great, Vers. 21.because the next man built no further, but all along behind it, and then came the part which the Priests built.

Then built the Priests the men of the plaines, the vulgar Latine, men of the plaines Vers. 22.of Jordan, adding the last word, which is not in the Hebrew Text for explanation. But it appeareth, Chap. 12. 28. to be a mistaking, because they are spoken of, as dwelling in the plains about Ierusalem.

Mention is made of another measure to Mikzoah and the former, that is, the other corner of the City of David, where stood a Towre also, as is said of the Vers. 24.other corner before, ver. 19.

Mention is made of the Kings house, joyning to the Court of the Prison, of which see, Jer. 32. 2. ver. 26. But the Nethinims dwelt in Ophel, right over against Vers. 25. Vers. 26.the gate of waters. Ophel, sayth Lyra, was a Towre neer the Temple and the Priests chambers, and because they ministred to the Priests wood and water, Lyra.they were placed here, as was most convenient. Of the gate of waters, and the street before it, see again, Chap. 8. 2.

Above, the gate of horses built the Priests the vulgar Latine, above at the gate. Here, sayth Lyra, began the third and innermost wall, where the Priests dwelt, Vers. 28. Lyra.and therefore they built it, every man against his own house. The gate of horses was so called, because, hitherto men might ride towards the Temple, but no nearer, when the King himselfe came, he must alight here, and goe afoot to the Temple. Iunius and others, say nothing here of a third wall, but understand by this Iunius.word, above, the horse gate to have stood in a descent upon the ground, rising from which the Priests built.

Then built Zadock and Shemahiah, &c. After the Priests spoken of in generall, here they are set forth by name, and it seemeth that they built on each side of Vers. 29.Nehemiah, because, ver. 30. he sayth, After me built Chananiah and Hanun, &c. omitting, out of his modesty, to speake how great a part he built, yet Chap. 4. 16. Vers. 30.and Chap. 5. 16. he sayth, that he and his servants were in the work and built. The vulgar Latine, nether here, nor ver. 31. where again it is said, after me, doth render it so, but after him, as if nothing else were meant, but after the man next before spoken of. But in Hebrew it is, foreign that is, after me, but that commonly vvhen the vvord signifieth after me, it is put vvithout a prick above the Jod vvhereas here it hath one, and in the margin, to expresse the force of it, it is foreign after him. But it is put both these vvayes, that Nehemiah might most covertly set forth his ovvn vvork, to avoid all shevv of vainglory. Here Chanum the sonne of Tala is called the sixt, as is supposed, because hee had five brethren elder then himselfe.

It is said, Right over against the gate of the commandement, so Iunius, the vulgar Latine, contra portam judicialem, and the vvord foreign signifieth a Governour, Vers. 31.and most probably the gate, where the great Senate, called Synedrion, sate is meant.

Finally mention is made again of the gate of the stock, where the Goldsmiths and Apothecaries built, whereby we may gather, that the wall by this time was Vers. 32.brought round about the City, seeing these last left where the first had begun, ver. 1. Therefore as Pellican noteth against Lyra, there were not three walls now repaired, but one onelyonly, and this was a great work, as the state of the people then was, and as much as was needfull for the present. But Lyra will have this Pellican.understood of the middle, next unto which by the outward, these men dwelt, so maintaining his tenet touching three walls still. All the gates here mentioned are but eight, yet there are that number 12, whereof foure Eastward, the Potters gate, the Water gate, the horse gate, and the gate of the Flock: foure Westward, the corner gate, the gate of the valley, the dunghill gate, and the gate of the fountain: and foure Northward, the gate of Benjamin, the fish gate, the old gate, and the p. 36gate of Ephraim, for Southward the hill upon which the City stood, was so steep that there was no entrance in that part. And as the old, so the new Ierusalem is set forth▪ as having 12 gates, Revel. 21. but no more, but these eight needed repairing. Of these gates Lyra draweth six to an allegory, first laying it for a ground, Lyra. The Mystery.that Ierusalem which was now built, figured out Ierusalem above, which is heaven, Gal. 4. And then the gates leading into Ierusalem, figured out the way leading to life, according to that of our Lord, Wilt thou enter into life, keep the Commandements. And as these were both negative and affirmative, the one sort serving to restrain from evill, the other to stir up to the doing of good, according to Psal. 34. 12. so there be three things, the consideration whereof may restrain us from evill, and thirdly, to stir up to good. The first three are, Vitii foe…or, judicu terror, supplic…i horror, set forth by the dunghill gate, the judiciall gate, and the gate of the valley, because hell is below, for which the valley of Benhinnon is applyed hereunto. The second and third are Decor operis, dulcor foederis, valor muneris, because to do good is comely, linketh unto God, and is rewarded in heaven, and these are set forth by the gate of David, who was comely, the gate of the fountain, because by water the Covenant is entered into with God, and the gate of negotiatours who trafick and truck for gold and pearls. Thus he, but because no gates serve onelyonly to keepe out, but for entrance also, this allegory will not well hold, wherefore Beda betters makes Ierusalem a figure of the Church, the building Beda.of the gates figuring out the Apostles, who taught the way to heaven, and that whereby errours may be kept out of the Church, as gates serve both to enter by, and to keepe out enemies, and the builders of the walls, other pastors and teachers who watch continually, and are as a wall of defence about the Church. Nehemiah his particular registring of the names of them all, figureth out the writing of their names in heaven, that they may be had in everlasting remembrance, who help to the perfecting of this spirituall building. Morally Pellican sheweth, that in these Pellican.repairers of the gates and walls of Ierusalem, thus accurately set forth to their Note. praise in the Generations to come, they who doe the like for their native Countrey and Church, labouring to reform things amisse, and to repaire the decays of both are praised, and we are taught always to have them in remembrance, as most worthy instruments.

CHAP. IV.

BUt when Sanballat heard that we built the wall, he was very angry and said, &c. Vers. 1.Of this Sanballat and Tobias, see before, Chap. 2. 10. Note, that this is the Note. sequell of seeking to repentance, the decays of Gods Church, the wicked are always mad at it, and deride and oppose it, as also some of the Tribes, in the dayes of godly Iehoshaphat did, when they were building the wall. There vvere three impediments, as Lyra noteth, the first set forth in this Chapter, the second, Chap. 5. the third, Chap. 6.

What will these weak Iews do? He cals them so in contempt, as thinking them vvho Vers. 2.vvere but lately come out of captivity unable to perform so great a vvork, should they suffer them, that is, vvill the Gentiles suffer them? as the vulgar Latine expresseth it, although they vvere able to build it, Will they finish it in a day, and build it of burnt stones out of the rubbish? they add this as thinking it as ridiculous, as if men should think to build so great a building in one day, and that of stones unfit for building, because burnt in the dayes of Nebuchadnezar, and partly by reason of that burning, and partly by the vveather in so long a time, made unusefull for building.

Tobias to increase the derision, ansvvered, vvhen they have built, if a fox goe but upon their wall, he vvill breake it dovvn, and therefore vve need not care, let Vers. 3.them build vvhat they can, their vvall vvill not be able to endure the least force comming against it, of this Nehemiah complaineth to God, and prayeth him not Vers. 4. Vers. 5. Pellican.to cover their iniquity, that is, to forgive it. He prayeth not, sayth Pellican here, that for their sin they might not be toucht vvith repentance, but being manifest p. 37oppugners of God, and enemies to his people, and so incorrigible, they might be made examples by Gods judgments against them. Thus he prayed, but they neglected Vers. 6.not to build still, yea, the heart of the people vvas provoked to the vvork, their scoffes made them the more earnest in it, untill the vvall vvas halfe finished.

Then their enemies Samaritans, Ammonites, Arabians, and Ashdodeans, which Vers. 7.were of the Philistims, were greatly incensed at the going on of this work about the Wall, and the repayring of the wide breaches thereof and assembled together to fight against the Iews.

Hereupon they did flee to God by Prayer, and set a watch night and day, that Vers. 9.they might not come upon them unawares. For God is first and chiefly to be sought unto in danger, and then means of prevention are wisely to be used.

But the Jews sayd, the force of our burthen carryers is weakned, and there to Vers. 10.much earth, &c. After one impediment by the Jews enemies, here followeth another amongst themselves, they murmured for the labour in carrying so much rubbish away, as lay about the Wall, giving it impossible for them to perfect this building, having also so many enemies to interrupt them.

The enemies also according to their combination before spoken of, attempted Vers. 11.to come secretly upon them, eyther to slay them or to hinder their work, but they being forewarned of it by their friends abroad, ten times disappointed them of Vers. 12.their enterprize by fitly placing armed men to encounter with them, if they had come, and Nehemiah made an exhortation to them not to feare, but to trust in God, Vers. 13, 14.and to fight manfully for their Countrey.

The enemies seeing that their enterprizes were discovered, God wrought so Vers. 15.hereupon with them, that they were confounded, and the Iews returned to the work, having for a time intermitted it for their necessary defence.

Yet they did not altogether leave their armes, for part of his young men laboured Vers. 16. Iunius. Vers. 17, 18.in the worke, and part held shields with darts and bows, &c. thus Iunius, but the Vulgar Latine, half of the young men did the work, and half was prepared to the war, and speares and shields, &c. And this agreeth more to the Hebrew, and to sense, seeing the intent is not only to shew what his young men did, which could not be many, but what the workmen in generall did, who were young and lusty, and whereas he hath it shields with darts, Hebrew it is, holding both speares, shields, and bows, so that neyther hath the vulgar Latine rendred it rightly in this clause nor sensibly, and the Princes after them in all the house of Judah, that is, following them some to the work, and some to their armes to order them, incourage and defend them.

Also the builders went to their work armed with swords girt unto their sides and they sounded with the Trumpet by Nehemiah, that is, when need required that they might come altogether to that part, where their enemies came to assault them. For so he yields the reason, why the Trumpet sounded by him, vers. 19, 20. because they were at the vvork of the Wall far asunder, and he taking upon him as a Watchman carefully to foresee the danger would give them warning in all parts by the sound of the Trumpet.

Hee also provided, that there might be a vvatch by night, in vvhichwhich hee and his Vers. 22.friends and servants bare a part, not putting off their clothes, but only for vvashing. Junius, Cuique gladius suus & aquaesto. Hebrevv, Everyman put that into the water, that is, his garment, vvhen need required to be vvashed, but Iunius going upon another signification of the vvord foreign, his svvord, reads it othervvise, as if the meaning vvere, let every one go vvith his svvord to the vvater, as Pagvm. expounds it. But if the vvord be rendred, a sword here is no more sayd, but each man his svvord, the vvater. I hold it therefore better to follovv the vulgar Latine, but each put it off for washing, because his purpose here is not but to shevv hovv they did to keep themselves cleanly and from being nasty, seeing they did not at night put off their clothes, viz. by saying, that they put them off to be washed, either as was requisite of course, or as the Law required, upon the contracting of any uncleannesse, mystically by the enemies of this building, Hereticks and wicked men are set forth, who deride and seek by all means to hinder the p. 38The Mystery.spirituall building, that is, reformation of Doctrine and Manners, from which they are most averse, the builders that complain of much earth, which must be dig'd and carried away, to lay a firme foundation, the spirituall builders who are wearied with labouring to remove earthly thoughts from mens minds, that they may be well founded upon the Rock Christ: the enemies plotting to come unawares upon them, the Devils stratagems to surprize mens souls unawares: their arming against them, the taking of the spirituall armour, Ephes. 6. 12. The Labourers being armed, even when they wrought, the watchfulnesse which should be Pellican.in all the people themselves, besides the watchfulnesse of the Pastours set to defend them: or, according to Pellican, the double work which spirituall builders have to doe, both of building up in grace, and impugning errour. And it is to be noted, sayth Beda, that when Solomon built the Temple at the first, he did it without Beda.opposition, but now it having been destroyed for sin, the rebuilding of it is with great difficulty, to shew that a mans first conversion is more easily wrought, but he being again drawn away to sin, to bring him to be renewed by repentance, is of greater difficulty, because it is more hard for him that hath once and again felt the pleasures of sinnes to refrain from them, then for him that hath not so deeply tasted thereof: They are like stones burnt in the Devils fire, as these in Nebuchadnezars, making the enemies to deride the attempt of building herewith. And so some Hereticks speak against such, as in the time of persecution have falne away, as if they could not be renewed by repentance, denying them therefore any Expertis vitiorum illecebris difficilius caremus quàm incogni…, minorisque laboris incognitam cavere voluptatem, quàm reiicere cognitam.admittance into the the Church, whereas indeed it is a work not impossible, but far more difficile. Lastly, their watching by night, and not putting off their clothes, shewed the vigilancie of every faithfull person against sin, out of the danger whereof it is so hard to be kept, for which cause we must always keep our spirituall armour about us, and never put it off either by day or night.

CHAP. V.

HEre is another great impediment in this building, a complaint is made by the poor of three things. 1 That for sustenance they gave their sons and daughters Vers. 1, 2.as servants to the rich. 2 Others sold their possessions, that they might have wherewith to buy sustenance, there was such a famine. 3 Others were 3, 4.inforced to take up money upon use, to pay the Kings Tribute, and this they did, laying their fields and vineyards to pledge therefore. And to these streights they seem to have been brought by their continuall attending upon the building, the works of husbandry being neglected, whereby they should have gotten their living, touching tribute paying although the Priests and Levites were by the King freed here from Ezra 7. yet all others paid it. And partly by the charge that lay upon them for this, and partly for this building, the meaner sort, which were the far greater part, waxed very poor, and were inforced thus to complain against the rich. Now they say, that their children were as their kinsmens children, free by Gods Ordinance, as being part of them that were delivered out of the Egyptiacall Vers. 5.bondage, although they now being grown poor, were inforced to sell them to the rich for servants.

Nehemiah hearing this was very wroth with such miserable men, as thus sinned against charity towards their poor brethren: for they ought in this case to Vers. 6.have lent money to them freely. And first hee reproved even the chiefest for this a privatly, then Congregation being called, publikely, saying we, according to our Exod. 22. 25.Exod 22:25power, redeem our brethren from the Gentiles, that have been sold unto them, that is, so many as are able and fear God: for thus it is commanded, Levit. 25. 47, 48. and doe yee fell your brethren that they should be sold unto us? that is, be Vers. 8.redeemed by us, as the vulgar Latine hath it, and the meaning is: when ye out of your hard heartednesse, rather then lend gratis unto them, have enforced them for your money to sell themselves unto you, that yee might for your advantage sell them again, will yee commit such an absurdity, who are as neer unto them, as we are, as to expect, that wee should give you your price for them to set them free p. 39again? Thus he upbraids them by dealing as hardly with their brethren, as the Gentiles, and so frustrating the grace of God towards them in bringing them from amongst the Gentiles in their own Country again, seeing they thus made them servile here, when as the Gentiles themselves had dismissed them freely. Wherefore he willeth them to consider, what the Gentiles would say, when they should heare of this to the disgrace of them and of their Religion.

Should I, my kinsmen, &c. exact money of them, &c. the vulgar Latine, we have Vers. 10.lent them, as if he had spoken affirmatively, whereas the word used signifieth lending to usury; which Nehemiah would not doubtlesse doe, wherefore it is better rendred interrogatively, implying that both he, and all that belonged unto him, abhorred from doing thus, and therefore he moveth them to case their poor brethren of this burthen, as indeed by the Law of God they ought to doe, seeing usury to the poor is therein so strictly forbidden. Then shewing how he would have them ease the poor, he sayth, Restore unto them their fields and vineyards, &c. that is, which are made over to you till the jubilee, to make amends for your former Vers. 11.exactions, restore now again to the poor owners, as their need requireth, and the hundreth part that yee exact of them, that is monethly, so that every monethmonth they exacted one shilling for 100 shillings, that is, 12 shillings for twelve moneths, and for 100 pounds, 12 pounds. This also he requireth them to remit, whether it were to be paid in wine, oile, or corne, and to lose the time which they had untill the yeare of release, in their lands and houses, as brotherly love required.

And when they yeilded to doe thus, he cursed all that should not indeed performe Vers. 12.it, using for a forme his coat, which he shak't and said, so let God shake all that doe it not, and make that from all their labours no good may come unto them, but that they may be as a tree, the fruit whereof is shaken off. Then the Priests being called for witnesses, he adjured and sware these men to it, that being done, in their presence, who stood for God, they might think themselves the more strictly obliged. Pellican sayth, that by calling the Priests to be present at this Oath, Pellican.he shewed that they should be shaken, and excommunicated out of the house of God, and from the Congregation of his people. Sallianus understandeth these words, I adjudged them, of the Priests, whom being guilty of the like sin, he admonished and adjured privately for honours sake, when he first publikely dealt with other rich men.

Nehemiah having this way, promoted the good of the poor Jews, sheweth in the next place, that he refrained from taking ought of them all the time that hee Vers. 14.continued Governour over them, which was twelve years, contrary to the manner of others, that had ruled there in times past, who lived upon them to the impoverishing of them the more. Wherefore it seemeth that he was a man of great wealth, as they commonly are that be in office about great Kings, and from him should other Rulers take example to favour their Subjects in matters of charge, as Note. much as they can, and not oppresse them to maintain themselves in greater pomp, and worldly glory.

He also recordeth his own work, and his servants in helping to build the wall, Vers. 16.not for ostentation, but to shew how greatly the feare and love of God, to the honour of whom this was wrought in him, as P. afterwards speaks of his labours, and forbearing to take maintenance, for the good of Gods Church being yet weak and poore, to draw on others for a more generall good, to doe likewise in the 1 Cor. …. Lyra.like case. He meaneth, sayth Lyra, that he wrought with his own hands to draw on others the more, when they should see their Governour himself so intent to the work. A notable example set to all in high place and authority, that they from Note. hence might learn to go before others in doing that good, which they stirre up them to do. And he sayth, that he purchased himself no field, that is, he kept not the surplusage of his revenues to encrease his possessions withall, as rich men commonly do, but spent all for the publike good.

Also 150 men of the Jews being Presidents, and those that came from the Gentils Vers. 17.round about, came to my table, that is, they that for their publike offices should have been maintained by the publike charge, I daily gave diet to, and to Samaritans, p. 40Arabians, Philistims and Ammonites round about, that came upon occasion of busines to Jerusalem. Finally, he sheweth, what his daily provision was, one oxe, Vers. 18.six smaller beasts many fowls, &c. in regard of all which he desireth God to remember him for good, that is, according to Lyra, both of grace and glory, seeing that out of Charity to his people that were poor and brought low, he did all this that they might be the more spared from charges. Morally in that Nehemiah The Morall.required the chiefe amongst them to doe nothing in way of charity towards their poor brethren, but that wherein he went before them in his own example, all Governours may learne it to be their duty to be the first and chief in doing the good, which they require others to doe. And in that, with shaking off his garment, he cursed those that either were uncharitable to the poor, or oppressed them, or went from the good profession which they had made: Note, that whosoever doth any of these things, must not expect to prosper, but be blasted in all his goods and labours.

CHAP. VI.

THis let of building the wall being thus overcome, now ariseth another, when then the wall was finished, but not the gates of the City, for they remained yet imperfect. Sanballat and other enemies of the Jews inhabiting neer Vers. 1. 2.unto them, and being Governours of those parts sent unto him to meet with them, that they might make a Covenant together, thinking to take an opportunity thus to kill him, and the place which they appointed was the valley of Omin, of which R. Sol. sayth, it was a place without Ierusalem.see Chap. 11. 35. whereby we may see into what dangers godly Governours come, through the malice of wicked enemies of the truth, when they endeavour to repair the walls of Jerusalem, that is, to reform things amisse in the Church of God, Note. by restoring sound Doctrine, wherein soever it hath been corrupted, but God will preserve them as he did Nehemiah. And it is to be noted, that these enemies took their oportunity when the gates were not yet finished, for if they could but yet have caused the work to cease, all that was hitherto done had been vain.

But Nehemiah wisely foreseeing their drift, sent them answer that he was about a great work, and if he should come abroad to consult with them, it would Vers. 3.be hindered, but notwithstanding he was urged by them to come foure times. Prudence Note. is necessary as well as innocency to see into the subtilties of our enemies. For Nehemiah wisely foreseeing what these wicked Princes went about, would by no Note. meanes be drawn to goe out of the City, in which he was in greatest safety.

Then Sanballat sent unto him the fifth time by a servant, writing something to terrifie him, viz. that it was reported amongst the Gentiles about, that when the Vers. 5.Wall was finished with the gates, the Iews meant to rebell, and he to make himself King, wherefore he willed him to come forth, that they might consult together, pretending great good will towards him to give him advice, what were the best course for him to take to prevent the comming of this rumour to the Kings eare, and consequently the danger that would ensue hereupon. Yet he wrot not so plainly, but that he left him doubtfull, whether this were the end of his sending for him, or to get somwhat out of his own mouth, whereof he might accuse him to the King, or else to conspire with him.

But Nehemiah having a good conscience was nothing moved at this, but answered, Vers. 8.that he feined this of his own head, that they being afraid, who were in the work, might break off from it, and therefore he applyed himselfe the more earnestly unto it, praying God to strengthen their hands in the work.

This policy of the enemies being thus frustrated, another device of theirs was, to suborne a false Prophet, to tell him, as if it had been from God revealed unto Vers. 10.him, that they would come upon him in the night and slay him, which they might easily doe, because the gates of the City were not as yet perfected, and it was no doubt, but that they would be ready enough to doe so, for the hatred which they conceived against him, in regard of his attempt to fortifie Jerusalem, and because of his contempt shewed towards them. Therefore he perswaded him to goe with p. 41him into the Temple, which was as a fort, that he might there be safe. This false Prophet was Shemahiah, who came of Delaiah, of whom see, 1 Chron. 24. 18. he was one of the principall Priests of the 23 course, and he is said to have been shut up, that is, one who sequestred himselfe from company, as being most strict and holy in the course of his life, that he might be in the more estimation, as conversing the more with God, and by him graced with the spirit of Prophesie. Junius Iunius.renders it, deteined, or held by vow to doe all that he could for the good of Nehemiah. It is most probable, that Nehemiah being sent for to him, as to a man of God, came to his house, and there under a pretence of speaking by Prophesie for his safety, he sought to move him to make the Temple the place of his refuge, that so he lurking in secret for feare, all the Jews who were in the work, should be terrified and cease from building any more, to his great ignominy and disgrace: or, as Pellican hath it, he should thus indanger that holy place, of being defiled with Pellican.bloud, if they should there be let in to him, as by the fraud of the same false prophet and his complices, they easily might.

Into the house of this Shemahiah, Nehemiah saith, that he went, as supposing him to be a friend, but when he heard him speake to the effect aforesaid, he easily discovered the contrary, and that he was one of the evill minded Jews, who held correspondencie with the Samaritans against Nehemiah and the rest. Therefore Vers. 11.he answered him, Should such a man as I flee, or, who being as I, can enter into the Temple and live? that is, should I that have hitherto professed so great confidence in God, and perswaded others to doe the like, now distrust his providence, and shew it by fleeing so shamefully to hid my selfe? surely if I should doe thus, I might justly feare that God would protect me no longer, but give me over into the hands of my wicked enemies, to be slain for this my sin against him.

Moreover he saith, that he understood, that God sent him not, but that he dissembled Vers. 12.in speaking thus, being hired unto it by Sanballat and Tobias for a reward, to draw him to sin, that is, to doe so cowardly against that which the dignity of his place required, being Governour over all the people, that he might afterwards beare reproach for it. Whereas he saith, that he understood, &c. this is generally thought to have been by divine revelation, which came unto him after that hee had given him the repulse, but it may as probably be held to have been by some faithfull man or men, who knew of the compact, and discovered it unto him.

This danger being thus escaped, Nehemiah prayeth God for this treachery to Vers. 14.remember Sanballat, and Nohadiah a Prophetesse, &c. viz. which joyned with Shemahiah in this dissimulation, and together drew on others to pretend the same, whereby we may see how dangerous a plot this was, when not onelyonly a man, but a woman also, and others came and spake unto him about the same thing, as Prophets sent by God.

At length the wall was finished the 25 day of Elul, the 52 day. The monethmonth Elul Vers. 15.amongst the Hebrews, answereth to our August in part, and in part to September, by 52 dayes he meaneth from the beginning of their working, so Lyra, and all other Lyra. Vatablus.Expositours almost, except Vatablus, who would have it 52 dayes after the Epistle sent by Sanballat to Nehemiah, but certainly erroneously, because the wall being all repaired before, they might well in far lesse time have finished the gates.

And it is to be noted, that the time which the wall was in building, is set down as wonderfully short, that God might therefore be praised, by whose singular help it was done, notwithstanding all the delayes caused by the enemies, in so few dayes, to intimate which, it is said, that the enemies acknowledged that it was the work of God, which made their stomacks that were so stout, before now to quaile. Vers. 16. Josephus therefore is far wide, when he sayth, that the wall was Iosephus.in building two years, and three moneths, and Eusebius much wider, who reporteth Eusebius.the time to be 12 years, mistaking, doubtlesse, the time of Nehemiah his being Governour there, for the time of doing this work. And whereas some think that this building was in the last yeare of Nehemiah his Government there, as Jerome, who saith, he came to Jerusalem, Anno 20 of Artaxerxes, and made an p. 42Hieronym:end of building the wall and City, Anno 32, which some others follow, because the end of his comming was onelyonly to build, and this being done he was to return again, it is to be conceived rather, that he set to the work in the first yeare, and finished the wall, and from thence forward he intended the building of the City, as long as he stayed, which doth not disagree from Jerom. Of this short time in building the wall, Daniel seemeth to Prophesie, when he saith that it should be Dan 9.Dan 9built again in augustiis temporum, in the streights of time. If any man shall say, how could a wall of so great compasse be built in so few dayes, although God prospered the work never so much: It is answered, that many thousands laboured in it with all diligence, and the Princes also were present to stir them up, neither needed it building from the foundation, or in all parts, but repayring and building in most places, upon the old foundation.

Here another impediment or plot is mentioned, whereby Nehemiah is also indangered, Vers. 17.which tendeth the more to the magnifying of Gods merciemercy in preserving him, till all the work was finished. There came some of the chiefe of the Jews, who were allyed to Tobiah by marriages, and therefore these were in covenant with him, confirmed by oath to doe what they could to betray Nehemiah to him and his fellows, and to hinder the building, and to this end there went Letters between them, from time to time, wherein the speeches and counsels of Nehemiab were discovered, and they praised Tobiah unto Nehemiah, as meaning him no hurt, but ready to advise him for the best, that he might be drawn to goe out unto him as to a friend, that so he might be indangered.

For the Allegory of this, Beda saith, that these Samaritans figured out Hereticks, The Allegory.which desire to be in league with the Orthodox, that by conversing with them, they may have advantage against them, and hinder the proceedings of the truth. Nehemiah his going into the house of Shemahiah, as of a friend, but he found him deceitfull, sheweth how the Orthodox are assaulted, not onelyonly without by known enemies, but also within by false brethren, feigning themselves friends, of whom they must beware, as Nehemiah did of them. Lastly, the wall finished, the sixth monethmonth, answered both unto the six dayes of Gods working to make the world, after which a rest followed, and to the everlasting rest in heaven, after six ages of the world spent in toile and labour.

CHAP. VII.

THE gates being now finished in all points, as well as the wall, the Potters, Singers, and Levites were recounted, &c. Of Porters, sayth Pellican, here, Vers. 1. Pellican.we may conceive a reason, viz. to keepe the gates, by opening and shutting them again in due time, and of the two Ananyes, Vers. 2. to whom it is commanded to see this duly done, as super-intendents over the Porters, and of others set every night as watchmen of the inhabitants neere to each gate, for more security, Vers. 3. But what Singers and Levites should do here I see not, unlesse the Singers or players upon Instruments, were set to give notice of strangers approaching to the City, and Levites sate there to heare causes with other Judges. But it is more probable that these, both Porters, Singers, and other Levites, were now recounted to see if there were of them a number sufficient to sanctifie and dedicate the wall and gates being now fully finished, the keepers of the gates, and their overseers next spoken of, onelyonly being imployed about the gates, because, Chap. 12. 27. it is said, that Levites were sought from divers parts, for the dedication of the wall, both singers to praise God, and to exhilarate all that were present, and Priests and Levites to sanctifie the wall, gates, and people, and ver. 45. mention is made of the porters then present also. The first Hanani, whom Nehemiah called his brother most probably is the same spoken of Chap. 1. who first told him in what case Jerusalem was, the other a most approved honest man, in whom he might confide also to look diligently to this businesse, there being so many, both open and secret enemies about the City. And he is called the keeper of the House or Palace in Jerusalem, intimating that he was a man of note. In that he being p. 43so highly commended, it is added, that he feared God more then others. Note, Note. that the feare of God is the ground of all goodnesse and fidelity, he cannot safely have any matter of moment committed unto him, that doth not feare God. And when the gates were shut at night, he biddeth these to whom he committed the trust, to feele with their hands, whether they were made fast or no. The vulgar Latine and Greek, to see them shut and barred. And the keepers appointed were the inhabitants neere dwelling, but ver. 4. it is said, their houses were not Vers. 4.yet built in the City, therefore Lyra understands it of Tents or Cottages, wherein Lyra.they for the present kept, when it is said, every one right over against his house, but for so much as, Hag. 1. it is said, they dwelt in seiled houses, it is rather to be understood of whole rows of houses, for the houses yet built were but few, for the City he sayth was large, but the people in it few, because, as is most probable, the Heathen round about infested that place most, so that in other parts of the land they might more quietly follow their businesses to get their living. Now for so much as here was the Temple, where onelyonly Sacrifice might be offered, and this was the City which God professed to owne more peculiarly, the good rules Nehemiah Vers. 5.applyed his minde most seriously to study how it might be better peopled, after that it was thus fortified. Then God, he saith, putting it into his minde, hee gathered the Princes and Presidents together, that the number and names of the Jews who returned out of captivity being taken, a certainty of them from either part of the Land, might be appointed to come and dwell there, and that was as is shewed, Chap. 11. every tenth man. Now when he went about this, a book came to his hands, wherein they were set down by their Generations, who came first to Jerusalem with Zorobabel & Jeshuah the High-Priest, of which numbring see Ezra 2. for this is the same verbatim, but onelyonly that in the numbers of divers families, here are recounted in some fewer, and in some more then there. For example, the sonnes of Arachi are there said to be 775, ver. 5. here 652, the sons of Phahath there 2812, ver. 6. here 2818, the sonnes of Zatthu 945, ver. 8. here 845, &c. touching which difference we are not to hold with Pellican, that these differences happened by the negligence of the Scribes who wrote out this Register, Pellican.for by this reason there would be no certainty of the truth in any copy, but rather with Junius and some others, that they, Ezra 2. were set down in Babylon, Iunius.but the book which came to Nehemiahs hands was written when they were come into the Land of Judea, they gave their names to return whom Ezra recordeth, but some changing their mindes and not going, some dying by the way, and some comming in of some families, that had not given in their names, this caused a difference in the catalogue last written, and nothing else, for that it was not any part of Ezra his book, but another writing appeareth, because it is said, There was a Book found, wherein it was written: If it had been that of Ezra, he vvas then present, and so probably mention should have been made of him, as giving this light into this matter, and it is not likely that his book being Canonicall Scripture, should have lyen hid so by this time, being but 13 years, as that it should novv come forth as a book accidentally found, and not one that all men knevv of.

CHAP. VIII.

BEcause Nehemiah had spoken before of his intent to gather the people together from all parts, that he might the better provide for the peopling of this City, he novv shevveth before the putting of that his purpose in execution, that in the seventh monethmonth, the first day of the monethmonth, the people came together Vers. 2, 3.from all parts to Jerusalem, yea, they vvere there assembled that day, to heare the book of the Lavv read by Ezra, because that day vvas a feast of blovving Trumpets, according to the Lavv, Levit. 23. 24. and at such times the Priests used to read and expound the Book of the Lavv unto them, yea this vvas commonly done Acts 15.Acts 15every Sabbath day. The place vvhere, vvas the street by the vvater gate, that is, sayth Lyra, the Court, into vvhichwhich men assembled together to prayer and hearing p. 44of the Word, for this was right over against this gate, although not very nigh unto it, and resembled a broad and spacious street, for which it was thus called. And the people are said to have come altogether, as one man, to shew their great diligence, and to give us example, as also, where it is said, that both men and women assembled there, and did harken attentively from morning till noontide, Vers. 4.which was a long time, whereas now the attention of many, will not reach unto an houre, but they give way to drousinesse. What part of the Law was read now Note. it is not said, but most probably the ten Commandements, and the threatnings added thereunto to transgressours, and exhortations to observe and keepe them, because the people are said to have wept vers. 10. And as Ezra being assisted with Vers. 5, 6, 7.Priests on his right hand and left, read out of the book of the Law in one part of this Court, and blessed God, all the people standing and lifting up their hands, and then bowing their faces to the ground, and worshipping said, Amen: So certain Vers. 8, 9.Levites in another part, read the book of the Law distinctly to others of the people, for they could not all stand to heare one, being so many, and expounded it unto them, that they might the better understand. A notable president shewing, Note. both how the Scripture should be read in the congregation, viz. with interpretation, and what reverence and affection should be shewed by the people, in standing, bowing, and saying, Amen, to the blessings and praises that are given to God by their teachers. And because when Ezra disposed himselfe to read, and teach the Law, he began with blessing of God: Lyra well noteth, that from his example we learn to begin our reading vvith prayer, and likevvise our preaching Lyra.at all times, as is commonly used by all our Ministers.

The people hearing the threatnings of the law for sin, and knowing their own Vers. 10.guiltinesse wept for sorrow, being moved the more by thinking upon their late sufferings. But Nehemiah, Ezra, and the Levits forbade them to weepe, because it was a day of joy, for such was every new Moon, Numb. 10. 10. Here it is not to be conceived, that they spake altogether, for that had been a confusion, but some in one part of the assembly and some in another, as was necessary, that in all parts they might be heard. Whereas Lyra having somtime thus expounded it by & by Lyra.recanteth, because it is sayd, they came together as one man, whereupon he inferreth, that they were not spoken to division, but altogether as if they had bin one man, & so expoundeth Ezraes and the Levits speaking, as if he only taught, & they assisted him, by repressing the noyse made amongst the people by their weeping, I cannot herein assent unto him, because it is expresly sayd, that the Levits also taught and gave the sense, and both Nehemiah, he and they admonished them to ceasse weeping at this time, &c. that is, each one where he might best be heard. Neyther did their comming together as one man hinder their being divided, when they were there, as necessity required, that they might heare the same things from divers teachers, which they could not all at once heare from one of the name Athersata, see before Ezra 2. 63.

Also the people are bidden to goe home and make merry, and to give some of their good cheer to the poore, and the Levits especially looked to the stilling of Vers. 11, 12.them, that they might not continue in lamenting. So wee see there is a time to laugh and to be merry as well as to weep, and we must rejoyce in God in dayes of thanksgiving as well as weep in dayes of humiliation. And then do wee keepe times of rejoycing aright, when as we see our selves more liberally, so we feed the Note. poore also, and thus it was appointed to be done at the Feast of Purim by Hester, and Mordecai, and Christ commands it, Luke 14. Yet in all Festivalls, and always we must keep within the bounds of temperance.

And the next day came the Princes of all the people and Priests and Levits to Ezra, &c. because Ezra was most expert in expounding the Law, even they that Vers. 13.taught other… came to learn of him, how some things, that were more doubtfull and difficult should be understood, that they might be the better able to informe the people. And here is a president given to men of understanding after hearing Note. to enquire of the Preacher more, if they be unsatisfied, as touching the full knowledge of any thing by him taught.

Then having found the law of keeping the Feast of Tabernacles the same p. 45Vers. 14.monethmonth, they prepared for that also. But it is to be understood, that there were three times appointed in the Law to be kept holy in this monethmonth. 1 the Feast of blowing Levit. 23. Lyra.Lev 23Trumpets, as Lyra sayth, in remembrance of Isaacks being delivered, when he was about to be sacrificed, the first day. 2 In remembrance of the sin of Idolatry cōmitted in the Wildernes with the golden Calf, & for the expiation thereof upon the 10 day, which was appointed to be a day of humiliation for ever. 3 In remembrance of their dwelling in tents for the space of forty yeers, being all that time miraculously fed with Manna from Heaven, the 15 day. Now hee having shewed, that the first day was kept, omitteth to speak of the next, touching which yet some think, that it is to be presumed, that it was kept also, because they had so good a guide, viz. Ezra, although here passed over in silence. Lastly, hee sheweth, that the Feast of Tabernacles of seven dayes continuance was kept, and Chap. 9. 1. a day of humiliation immediatly after those dayes ended, for their great sin in making marriages with Idolaters. For the Feast of Tabernacles beginning the 15 day, the seventh was the 21 and the eighth, wherein was also a solemne Assembly the 22, after which in the 23 day, they separating themselves from such Wives as they heard by the Law read unto them, that they ought not to have taken, they came again together the 24 day to humble themselves in fasting and prayer therefore. So that it seemeth, the tenth day was not at this time kept for humiliation, upon what occasion we know not, but certainly there was some impediment necessarily hindring it, as the High Priests not being vvell, or accidentally polluted, or some other great cause, wherefore the 24 day was kept in stead thereof.

But to return to the Feast of Tabernacles now kept, it is sayd here, that it was Vers. 18.not so done, since the days of Joshuah, the son of Nun, and the reason hereof is rendred, Verse 19. because now they kept holy seven dayes together, the Law being read and expounded unto them every of those days, whereas by the Law made, Levit. 23. 39. they were required to rest only the first day and the eighth, and they rested now every day to attend unto the vvord through the great desire, which they had unto it, that by hearing it day after day they might be brought to take better heed unto it to live accordingly, by the neglect vvhereof they had hitherto suffered so great misery. Thus Junius, but Pellican referreth the preference made Iunius. Pellican.of this to the joy, which vvas novv greater, then at any time before by reason of their Walls nevv built, vvhichwhich had lyen vvast so long, and their deliverance from their enemies round about, so that they might novv so quietly keep holy dayes to the Lord, vvhichwhich they could not do in the long time of their captivity, viz. 70 years, nor since their return, because the City lay open to the assaults of the Enemy untill this time. Lyra understands it both in respect of all Israel novv gathered Lyra.together as one man, the like to vvhichwhich hath not bin sayd before, and in regard of the case vvherein they vvere being servants and tributaries to a forreigne King and poore, vvhereas formerly they vvere free, and rich, and prosperous, having mighty Kings of their ovvn, and it is as if it had been sayd, never vvas such a Feast of Tebernacles kept by Israel in so poor a case, and yet so unanimously consenting about it. I think not for one, but for all these respects this Feast novv kept is thus preferred.

And the eighth day they made a gathering according to the right, so the vulgar Vers. 19.Latine and Lyra, they gathered for necessaries about the Temple, Junius a day of Interdiction, but the Hebrew vvord here used is foreign, signifieth retention, and nothing else is hereby meant, but holding of the Congregation together, as the Lavv appointeth, for there must be an holy convocation the first, and againe the eighth day, vvherein no servile vvork must be done.

CHAP. IX.

AFter the Feast of Tabernacles kept vvith so much joy, novv follovveth a Vers. 1.fast, or day of humiliation for sin the 24 day of the monethmonth, especially for their sin in marrying Idolatrous Wivves, from vvhom, to shevv their true penitency, they vvere novv separated; And hereby, and by that Ezra 10, it seemeth, p. 46that this sin cannot be sufficiently repented of without such a separation. For although, 1 Cor. 7. hee that hath an unbelieving Wife, is bidden not to part with her, unlesse she will, yet this is to be understood only of such a couple as were formerly both Heathens, but at the hearing of the Gospel one being converted, the other remayned an Heathen still. For in such a case it is not necessary to put her away, but onelyonly when a man that is faithfull hath rashly against Gods Law, marryed a woman, an idolatresse. The ceremonies in this day of their humiliation used were, fasting, sackcloth, and earth upon them, which seemed in those times to shew the greatnesse of their sorrow. Then they confessed their sins, Vers. 2.and the sins of their fathers, which is the onelyonly way to obtain pardon, for if wee confesse our sins and forsake them we shall have merciemercy. Then they, that is, the Prov. 28 13. Vers. 3.Prov 28:13people, standing in their places, the Levites read in the Law, the fourth part of the day, and the fourth part confessed their sins, the people stood for reverence, and whereas it is said, the Levites read, the word Levites is understood by Junius, there being no more in the Text, but they being lifted up in their station read, &c. But because in the publike place, the Ministers of God onelyonly ought to act that part, of confessing and reading to the rest, as appears, Chap. 2. 3. Ioel 2. 17. it is to be understood, that they did so at this time, they one while set up some one amongst them to read, and then another and another, while they confessed their sins the fourth part of the day, that is, as Iunius hath it, from the third houre to six, which Iunius.was the time immediately following the morning sacrifice, they read, and again, from the six to the ninth they confessed, which time the evening Sacrifice immediately followed. So that the day being divided into foure parts, two were spent in offering the daily continuall sacrifices, and two in reading, confessing of sins, praise and prayer, as here followeth, ver. 4. The vulgar Latine then erreth, in which Vers. 2, 3.it is, foure times in the day, and foure times in the night, rather wee may hence gather, that after the morning sacrifice ended, by nine of the clock in the forenoon, the Levites fell to reading till noon, and then fell to confessing of their sins, which they saw, were against the Law, standing up in their places, and using a long forme of confession and prayer, till three in the afternoon, after which, the day was concluded with the evening sacrifice, whereas the first part of this dayes holy work, seems to have been performed by the people, ver. 2, 3. it is so said by a Prolepsis, usuall in Scripture, the thing done being related in generall, then more explicitly and particularly. The meaning then is, they confessed their sins, that is, such of them as by their callings were a mouth to the rest, and in like manner, it is to be conceived of their reading.

The Levites from an high place where they stood, crying unto God aloud, Vers. 4.were Ieshuah, Ba…, Cadmiel, &c. They then first all together stood up to praise God, and to beseech God that they might blesse him, and that he would exalt his own name. After which it seemeth that one alone, that he might be heard more distinctly, and understood of all, fell into a long and fervent Prayer, from ver. 6. to the end of the Chapter, & this is expresly said in the Septuagint & vulgar Latine, to have been Ezra. And Ezra said, thou art Lord alone, &c. but in Hebrew, no Vers. 6.one particular is mentioned as speaking alone, yet most probably it was so, least all speaking so long together, it should make a confusion: yet not Ezra, for he is not here named, but one of those named in the Text, who be eight, and eight of whom it is not to be conceived that any stood up for cyphers, but confessed and read all, each one in his turn, most probably also expounding, though it be not mentioned of both these, see some grounds, 1 Cor. 14. 31. Nehem. 8. Act. 15. 21.

In this Prayer first, the great works of God in creating all things are commemorated to his praise. 2 His singular grace to Abraham, in bringing him out of Ur of the Caldees, and promising the Land of Canaan unto him. 3 His merciemercy to them, his posterity in Egypt. 4 His wonderfull acts in the Wildernesse towards them. 5 Their rebellions there. 6 His subduing Canaan unto them. 7 Their rebellions here. 8 His delivering them sundry times when they cryed unto him. 9 Their rebellions renewed, and punishments by the Assyrians, to whom they were now servants, in regard of which they were now humbled before him. And to move the Lord the more effectually to merciemercy in delivering them again p. 47from forreign powers, they after this praying, add the making and sealing of a Covenant unto God, to become his servants for all time to come.

CHAP. X.

HEre are the Princes, Priests, and Levites, first named, that sealed the Covenant, Vers. 1, 2, 3, 4, 5, &c. Vers. 9, 10.unto ver. 29. viz. Nehemiah the Kings Legat, and 22 Priests after him, then Levites 17. Vers. 9. that is, Princes or chiefe fathers of the Priests and Levites families, for others of them that sealed are mentioned, ver. 28. Lastly, Princes of the people 45. All these both subscribed and sealed, binding Vers. 14, 15.hereby all those that were under them, and were witnesses of the like Vow and Covenant made by all the rest, both Priests, Levites, and people, men and women, that were present, so as that they could not but think themselves most solemnly bound hereby. Here because that after Nehemiah and the Priests spoken of, it is said, these were Priests, some thinke that Nehemiah was a Priest also, but this evinceth it not, seeing a distinction is plainly made, in that he being named, it is immediately added to shew what he was, Athersata, the Kings Legat or Deputy, whereas then after the rest named, it is said, these were Priests, this is to be understood onelyonly of them that are named after him, over whom all, as over the Levites and Princes he was for the time set by the King as chiefe Governour. Moreover, if he had been a Priest, this would not doubtlesse have been omitted, no more then it was when Ezra was before sent over by the same King, Lastly, he would have been one doubtlesse, standing amongst the other Priests, to read and expound the Law, Chap. 8. if he also had been a Priest, seeing he was so pious. Here it may seeme strange, that neither Ezra, nor Eliashib the High-Priest, as he is called, Chap. 3. 1. are mentioned amongst the Covenanters. But haply, as in the Covenant made formerly before Ezra, no Priests or Levites covenanted, but Ezra 20. 18.onelyonly such as had sinned in taking strange wives, so at this present some were not required to subscribe, as being of most approved lives, and undoubtedly set to walke in the wayes of God, as Ezra was. But Nehemiah would seale as the principall man, and leader to all others, or because they covenant here, not onelyonly to put away strange wives, but also about other things, necessary for all to binde themselves unto, some are named who were guiliy, but all others who were not mentioned onelyonly in generall, ver. 28. amongst whom Ezra and Eliashib may be understood.

Now the particulars, which they covenanted, were first to keep all the Laws Vers. 30.given by Moses, both Morall, Judiciall and Ceremoniall, both they and all such as were under their jurisdiction, that is, by Gods help and grace, and so far forth as their authority could prevaile to cause all to do so.

2 To refrain from mixt marriages, which was a thing so much impugned by Law.

3 Not to buy or sell upon the Sabbath, which was a worke forbidden in the fourth Commandement, and often spoken against by the Prophets.Vers. 31.

4 To observe the seventh yeare as the Law commanded, by making it Sabbaticall.

5 To pay for the use of the Sanctuary yearly the third part of a shekle, that is, as Verse 33. is expressed, to buy burnt offerings for the Sabbaths, new Moons, Vers. 32.and other Solemnities, and for the daily continuall sacrifice and shew-bread. And this they speak of, as a thing imposed upon themselves, because this service must be mayntained according to the Law, Exod. 30. and Numb. 28. 29. but how otherwise, to provide for the mayntenance of it they could not tell. For whereas Exodus 30. 12. halfe a shekle is appointed to be payd by every one when they were numbred, vvhichwhich was to be layd up in the Sanctuary, that is, thought by Aben Ezra, not to have been sufficient at this time, the people being so few, and therefore they added hereunto the third part of a shekle more. For although Iunius Iunius.denyeth that half shekle to have been for this expence, because Verse 16. it was to be layd up in the Sanctuary for a Monument, yet it hath been shewed upon Exodus p. 4830. 12. that the sacrifices, &c. were hereby to be mayntained, and that to this end this tribute was also raysed yearly, which Iunius denyeth too, but the Hebrews all consent about it. And reason sayth, it must needs be so, because otherwise a charge was appointed, but not how or by whom it should be borne. For the laying of it up in the Sanctuary, this is not to be imagined to have been done that it might perpetually lie there, but to be spent upon this service as need required. And that this service might be duly executed, which by this Impost Vers. 34.was to be maintained, they cast the lots of the Priests and Levites, and of the people for the wood of the offerings, that they should bring it into the house of the Lord, from yeare to yeare, that is, sayth Lyra, because it pertained to the Priests office to maintain fire continually burning upon the Altar of burnt offerings, they Lyra. Levit. 6. 1 Chron. 24.Lev 61 Chr 24had their turns assigned them by lot, which weeke every course of the 24 instituted by David, should attend upon this service, and because the Levites were given to the Priests to serve under them about the Altar, they had their courses appointed them also, that they might be ready to bring this wood at all times to them, and under the name Levites, he understands the Nethinims also, who were to serve under the Levites, by hewing and preparing the wood for them, for they were the Gibeonites mancipated by Joshuah to this service for ever. And the people are Iosh. 9.Josh 9spoken of because they were to finde wood for the Temple, and therefore they had times by course assigned to them to bring it thither. But Iunius by the people understands the Nethinims, improperly, I thinke, because not they, but the common Iunius.sort of the Israellites, called the Laity, are always meant by the word people.

6 They covenant to pay the first borne of the Land and the first fruits of their Vers. 35.fruits and trees. The word in Hebrew is the same, foreign first borne, or first fruits, but when it hath reference to men or beasts, it is rendered first borne, when to other increase, first fruits. And these first fruits were the 50 part, and if any Lyra.would be more liberall in paying, the 40, or being poorer the 60 part. Now because the first borne of the Land, were to be distinguished into such as must be redeemed or brought in kinde, it is added, for explication of the words, The first Vers. 36.borne of the Land, the first borne of men and beasts, that is, of unclean beasts, which must either be redeemed, or the neck thereof broken, and the first borne of neate and of sheepe, all which were appointed to be paid for the Priests maintenance, Numb. 18.Num 18together with certain parts of the Sacrifices, and things vowed. Of paying the first borne, the cause was Gods destroying of the first borne of the Egyptians, preserving theirs, in thankfulnesse for which they were injoyned this offering for ever after from yeare to yeare.

The first fruits of every masse also, that is, a cake of the dough, of the yeare first Vers. 37. Numb. 15. 20.Num 15:20baked: and our oblations, the fruit of the tree, wine and oyle. Besides the first fruits of the olive and vine, they covenant to bring in the first made wine and oyle, for of the first fruits of all trees as they grow, it was spoken before. And to Numb. 18. 21.Num 18:21the Levits to pay the tithe of all the Land, for so the Law appointed, and the tithe of the tithe, was by them to be paid to the High-Priest, and the Levites, say they, shall have the tithe of all our labours in every City, in Hebrew, of all our services, Iunius renders it, of all our tillage, the vulgar Latine, of all our works, which comes Iunius.neerer to the Originall, and hereby it appears, that tithe was paid without deduction, in consideration of the husbandmans labour, yea, of the tradesman, who had nothing else to pay. Vers. 38. And the sonne of Aaron the Priest shall be with the Levites, when tithe is given to the Levites: in Hebrew, in tithe to the Levites, or of the Levites, as the vulgar Latine, Iunius, when the Levites pay tithe, Vers. 38.that is, the tithe of their tithes, as in the next words, appointing them to be brought into the store-house of the Sanctuary, towards the maintenance of the Priests. The meaning is, that the High-priest, who was ever the eldest sonne of the family of Aaron, should be present when tithes were paid to the Levites, and they paid tithe out of them again, because this tithe of the tithes, was to be altogether at his Numb. 18. 26, 17, 28.Num 18:26Num 18:17Num 18:28disposing.

To the chambers of store shall all the children of Israel, and of Levi bring their offering of wine, and oyle, &c. That is, the offerings before spoken of, viz. their p. 49Vers. 39.first fruits towards the Priests maintenance, which must be paid not onelyonly by the people, but by the Levites also. And here it is appointed, that the vessels which were of use in the service of God should be placed, and finally, they vow to maintain, about the Temple continually, Porters, Singers, Priests and Ministers, alwayes, that the service of the Lord may never more be intermitted. And in making this Covenant, they had the Law of God for their warrant, which commanded all these particulars, so that according to this president, a Covenant or protestation should be onelyonly of things specified in the Word of God, they being named either generally, as in the time of some godly Kings, or particularly as here, that every one may understand, what he protesteth to and doe accordingly.

CHAP. XI.

AFter these things thus done, to move God to be propitious unto them, they considering how few dwelt in Jerusalem in respect of the greatnesse of that City, the reason whereof is conceived to be, the enmity of the Nations round about to it, above all other parts, through which it was most dangerous dwelling there, cast lots for the tenth man of all the Jews to come and dwell there, that this City might be better peopled, as being the seate of the Temple, and peculiarly chosen by God for them all to resort unto, to keepe their solemne feasts, and bring their sacrifices thither. To shew how few yet dwelt there, it is said, that Vers. 1.the Princes dwelt in Jerusalem, but the people in other parts. But now by this means this City was well replenished, and it is commonly noted, that besides these there were others, that voluntarily offered to dwell there, because, Vers. 2. it is said, The people blessed all those that offered themselves willingly, &c. and that because this Vers. 2.tended to the strengthening of Jerusalem the holy City, and shewed zeale in them to the service of God, and to his glory.

Then the numbers of them that dwelt in Ierusalem are set down, it being given in a parenthesis, to understand, that the other parts of the land of Iudaea were inhabited Vers. 3.by the residue of the Israelites, Priests, Levites, Nethinims, and the posterity of Solomons servants, that is, those of the Canaanites, Hivites, &c. who were not put to death, but made tributaries by Solomon, 1 King. 9. 29. And first the children of Iudah now inhabiting Ierusalem, were 468: Then the children of Benjamin, Vers. 6. Vers. 8. Vers. 12. Vers. 13. Vers. 14. Vers. 18.928: Then of the Priests, 822 of the families of Idajah and Sarajah and their brethren: and 242 of the families of Adajah and his brethren, and 128 of the families of Amassay and his brethren: Lastly of the Levites 284. The totall of Priests and Levites 1476, and of Iudah and Benjamin 1396, so that there were more Priests and Levites, then of the Lay people, which shewed their zeal then to be greatest, for besides these there were also 172 porters, who were all Levites. The residue of the people, both Israelites, Priests, Levites, and Nethinims, dwelt Vers. 19. Vers. 20.in other Cities in their own possessions: for so God of old had distributed them amongst the Tribes, that in all places they might have teachers of the Law of God amongst them.

And Nethinims dwelt in Ophel, that is, not in the Towre in Ierusalem, called Vers. 21. Lyra.by this name, but in a Village neere to Jerusalem, that they might be the more ready to give their attendance about the Temple, as their Office required: and the like is to be thought of Siaba and Gaspha, so Pellican, but Iunius better, takes Pellican.these two for names of men that were over the Nethinims, and therefore renders Iunius.it, Siabah and Gaspha were over the Nethinims, but the vulgar Latine, of the Nethinims, deceived Pellican, for in Hebrew it is, foreign Super Nethinaeos, and so all others hitherto numbred, have in the end added to them their Presidents or Prince, who ruled over them, see ver. 14, 16. and because the Prince over the Levites is omitted before he is here next mentioned, ver. 22 being in the vulgar Vers. 22. Lyra.latine called the Bishop of the Levites, because, as Lyra sayth, he that is over Ecclesiasticall persons, is properly a Bishop, if they be Priests, but here he granteth, that this name is improperly by extention of it, put upon the Ruler over Levites, the word therefore used in Hebrew is better, Praepositus, or the President. p. 50And he is said to be Huzzi, of the posterity of Asaph the Musitians over the work in the house of the Lord, in Hebrew, over against the work, or neere the work, or ministry of Gods house, the meaning is, that the children of Asaph were set to sing within the house, as other Levits before spoken of without, ver. 16. Lastly, concluding about the Levits, hee saith, that this was done according to the Kings Commandement, which Lyra would have understood of King David, 1 Chron. 24. but others better understanding it of King Artaxerxes say, Vers. 23.that reference is herein had to Ezra 7. 21, 22, 24. where the liberality of that King for the maintenance of the service of the Temple is set forth, for here it is said, Iunius.the Kings command was, that each one of them should have a certainty daily. Vers. 24.Thus also R. Solomon. And to see this done, Petahiah, of the Tribe of Judah, was appointed by the King Artaxerxes, ample power being given him to take provision up for this purpose.

From hence to the end of the Chapter, nothing else is shewed, but what other Townes and Cities were inhabited by other children of Iudah and of Vers. 25, 26, 27, &c,Benjamin.

CHAP. XII.

BEing now about to relate the Dedication of the Wall of Ierusalem, hee first enumerateth the chief of the Priests and Levits, who were present at this work, beginning yet higher, Verse 1, 2. &c. with those that came to Ierusalem with Zorobabel and Ieshuah, many yeares before, but 1 Chron. 9. there is a more exact catalogue of them, and therefore they are the more briefly here passed over: yet they are here commemorated together, that we might know what high Priests here were from the return out of captivity during the reigne of the Persians even unto Alexander the Great, Whereas Ezra is here sayd to be one of them, and yet Ezra 7. 7. he telleth of himself that hee went to Ierusalem the seventh of Artaxerxes, Lyra sayth, that having gone up to Ierusalem, at the first he returned Lyra.again to Babylon, to obtein more favour of the Persian Kings, and having prevailed, he went again in this Kings seventh yeare. But because that from the first going up to Ierusalem, untill the seventh yeare of Artaxerxes were above seventy years, this is not so probable, because so it must needs follow, that Ezra was now above 100 yeares old, because men in those days scarce lived so long, and if they lived, were decrepit and so unable for service, as Ezra was not, Nehem. 8. I should think therefore, that in this enumeration of those, that came Zerubbabel, it is not meant, that Ezra was one, but as Iunius also hath it, two ascendings to Ierusalem are here put together, one with Zorobabel, the other with Ezra many Iunius.yeares after. But an exact reckoning of the high Priests is made, Verse 10. from Ieshuah the first, that returned out of captivity to Ioiadahah, who is sayd to have Vers. 10, 11.lived, till the time of Alexander the Great. And these were Ioiakim, Eliasib, Ioiada, and Ionathan, the chief Priests and Levits, of whose times here follow in order, and first in the time of Ioiakim, Vers. 12. 2 In the time of Eliasib Vers. 22. 3 In the time of Ionathan, his sonnes sonne, Vers. 23. And these are sayd to have been in the time of Ioiakim, and Nehemiah, and Ezra, so that they out-lived three Vers. 26.high Priests, and now were present at the Dedication of the City. And other ordinary Levits were called from other parts to this Dedication.Vers. 27, 28.

Then the Priests and Levits clensed themselves first, and after that the people, the gates and the wall, that is, according to the legall rites of clensing in case of Vers. 30.uncleannesse contracted by the dead or otherwise. The clensing of the Priests, sayth Lyra, was by fasting, abstinence from their wines, and sprinkling of the Lyra.water made of the ashes of a red Cow, of the people by sprinkling only, and of the Levits both by it and one of the other. For more must be done to the clensing of Priests then of Levits, and more of Levits then of the people. But because the Priests and Levits clensing of themselves is first spoken of, then their clensing of the people, hee noteth well, that who so would reform others must first reforme Note. himself, according to which Christ sayth, First, cast the beame one of thine owne p. 51eye, and then thou shalt see, &c. And without clensing no man is fit to beare a part, or to be present at the praysing of God: for hereby a preparation to this Dedication was made

Then I made the Princes of Iudah to go upon the wall, &c. The Dedication was made by two precessions of Priests, Levits, Princes, and all sorts of people Vers. 31.going upon the wall, and praysing God with Trumpets, Voyces, and other Instruments of Musicke, as they went along, one company right over against another on the right hand, which was towards the South, and on the left towards the North.

After the precessions followed sacrificing in the house of the Lord, of which it Vers. 40, 41. 42, 43.is sayd, And two companyes of them that praysed God, stood in the house of the Lord, &c. that is, the same companyes, that went before upon the wall, or some Princes priests, and Levits chosen out of them.

Lastly, Treasurers were at the same time appointed over the first fruits and Vers. 44.tythes for the mayntenance of the priests and Levits, as David and Solomon had anciently appointed. And it is sayd, that all the people gave portions to the Singers Vers. 47.and porters, and sanctified the Levits, and the Levits sanctified the sonnes of Aaron, that is, sayth Lyra, the people by paying tythes to them acknowledged Lyra.their superiority to God ward, and they likewise by paying tythe of their tythes to the priests, magnified them as their superiours, as Abraham by paying tythe to Melchisedeck, acknowledged him to be greater, as is shewed, Heb. 7. But in the Hebrew text, it is not the people sanctified the Levits, &c. but they sanctified to the Levits, and the Levits to the sonnes of Aaron, which was done by setting them apart as consecrated for their uses.

CHAP. XIII.

THe history of the acts of Nehemiah being hitherto set forth before his return to Artaxerxes, in the 12 yeare of his Principality granted him over Israel: now it is shewed, how he found things in Jerusalem at another time of his comming thither, by a second leave obtained of the King, ver. 6. So that the first words here, In that time it was read in the Book of Moses, in the audience Vers. 1.of the people, &c. are to be understood of the time, when Nehemiah came again from the King to Jerusalem. The scope of this Chapter then is to shew, what Iunius.abuses crept in amongst the Jews whilst he was gone. which put him to a new trouble at his comming again to reforme them, thus Junius, but Lyra saith, that Lyra.by the time in which the Law was read, is meant, that Nehem. 9. when as according to that which they found written, they separated themselves from tht Heathens. And then it is to be taken as a declaration more particularly made of that which was read at the same time against the Ammonites and Moabites in generall amongst other Heathens with whom marriages were forbidden to be made. For there it is said, that they separated from all that were of another off-spring, but here, that it was read in the Law in particular, that an Ammonite or Moabite should not come into the congregation, because they were not the children Deut. 23. 3.Deut 23:3of Israel, &c. And this is thus commemorated for an introduction to the fault committed by Eliasib, by reason of a marriage made before by him with the family of Tobiah the Ammonite, as he is called Chap. 2. 10. and this was according to Pellican, by joyning his sonne in marriage with the daughter of Tobiah, for hereby such friendship came to be between them two, that Eliasib being over the chambers of the house of the Lord, let him have a great chamber there, which was onelyonly to lay provision in for the Temple, for which he was greatly too blame. And this was the first abuse which crept in whilst Nehemiah was absent, whereat he was much moved when he came and saw it, as at a very grievous sin, and therefore he immediately cast out the utensils of Tobiah, purged the chamber, and brought in such things as were for the use of the Temple. Now the time when Nehemiah is said to have come again and done this, is said to be, at the end of Vers. 6. Iunius. Lyra.dayes, certain years being past, Junius, at the end of his dayes or life, sayth Lyra, p. 52when he now waxed old, he had a desire to goe and reforme things amisse at Jerusalem, and to die and lay his bones there, so likewise Funccius, the eight yeare after his return to Artaxerxes, which was also the last yeare of his reigne. But Funccius.Vatablus and Genebrad say, that by the end of dayes is meant, the end of a yeare, which seemeth not to have bin so, because Nehemiah at his departure from Jerusalem to the King, left all things in good order, & now they were greatly out of order, yea, even so much, as one cannot think they could have been in so short a time, as will appear by that which here followeth. For it was no small, but a great chamber that Eliasib made in this time for him, for so the word signifieth, which is, foreign and not onelyonly he prepared, but now the stuffe of Tobiah by Nehemiahs command being cast out, and the room purged, the vessels of the house of the Vers. 9.Lord were laid in there.

Now besides this, there was another great sin committed, to the pejudice of Gods worship, and to the breaking of the Covenant, to which whilst Nehemiah Vers. 10.was amongst them, they had subscribed and sealed, Chap. 10. 39. For whereas they there bound themselves to give portions to the Levites, and never to suffer the service of the Lords house to goe down, they since gave none of those portions unto them, by reason whereof they were gone, each man to his place in the Countrey, and so Gods service was neglected at the Temple. He therefore, secondly, gathered the Levites again together, and dealing sharply with the Princes of the people, caused the tithes to be brought into their storehouse, and set some to oversee Vers. 11, 12.and distribute them, praying that God would have in remembrance the good Vers. 14.which he thus did, as he had prayed also before, Chap. 5. 19. Thirdly, finding that some were grown very prophane, for he saw some treading wine-presses, and some Vers. 15.carrying burthens of wares upon the Sabbath day, he contested against them, that is, challenged them as impious for thus doing, and provokers of Gods wrath against that place, as appeareth, ver. 17, 18. He addeth also that they did not onelyonly bring, but sold, and so kept markets upon the Sabbaths, and there were certain Tyrians dwelling there, who kept these markets, and sold at those times unto the Jews those wares. Whereby it appears that it was taken for a worke forbidden by the fourth Commandement, upon the Sabbath to buy and sell, for which Note. Markets and Fairs upon our Christian Sabbath, have been well put down in our Land. And to prevent the like doings for time to come, he caused the gates of Jerusalem to be kept shut all the Sabbath day, that none might come in upon that day any more with their wares, threatning such with the stocks as came to Vers. 19.the City notwithstanding. And he charged the Levites to clense themselves, and to look to the gates upon the Sabbath dayes.Vers. 22.

Fourthly, Seeing Jews who had marryed Ammonitish and Moabitish Vers. 23.women, by whom they had children, that spake Ashdodean and other Heathen Languages, he cursed and smote some of them, plucking off their haire, and adjuring them against such marriages, and shewing the mischiefe that had formerly come hereby. All which abuses, and specially the last, argueth strongly that Nehemiah was absent much more then a yeare before he returned to Ierusalem, seeing strange wives were in that time marryed, and children were borne of such marriages, and grown up to bee able to speake divers tongues.

Thus Nehemiah having told what hee did to the people sinning by mixt marriages, vers. 28. hee telleth, that there was a sonne of Iojadah the Vers. 28.sonne of Eliasib the High-priest, who by such a marriage became sonne in law to Sanballat, the Horonite, him hee therefore chaced away, as committing a more foule sin then the rest, seeing he was more streightly bound to keepe the Law, being a teacher thereof, and of a most holy function, and by such an example others were corrupted. And not content to abdicate such a monster onelyonly, he prayed to God against such polluters of the Priestly office. Chap. 29.Corruptio optimi est pessima, and therefore no marvell, though Ministers of the Note. Gospel being of scandalous lives, are now adayes most detested of all others. Ver. 30. Therefore I purged them from all strange women, that is, by causing them to be put away, and set the Priests and Levites in order, every one in his Ministry, reforming Vers. 30.the abuse spoken of Vers. 10.