Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

ANNOTATIONS Upon the book of EZRA.

CHAP. I.

NOw in the first yeare of Cyrus king of Persia, &c.] That this book of Ezra was alwayes acknowledged by the Jews a part of the sacred Canon of Scripture, I find not questioned by any: indeed who was the penman and writer of it we cannot absolutely say, yet generally it is held that it was written by Ezra whose name is set as the title of the book, and it is the more probable, because he was of the chief stock of the priests, the sonne, that is, the grandchild of Seraiah, chap. 7.1. who was the chief priest in the dayes of Zedekiah, and slain by the Chaldeans when Jerusalem was destroyed by them, 2. Kings 25.18.21. and withall, because he lived when these things were done which are related in this book, to wit, in the time of the peoples return from Babylon, and was a ready scribe, as is expressely no∣ted of him, chap. 7.6. and so the more likely to continue the history of the common∣wealth of the Jews in his times, as the prophets that lived in the former ages had se∣verally done in their times. The first two verses are word for word the same that we have in the close of the foregoing book of the second of Chronicles (which hath mo∣ved some Expositours to think that the books of the Chronicles were also written by Ezra) and therein we are told, that in the first yeare of Cyrus king of Persia, that is, in the first yeare of his Empire, the first yeare of his reigne over Babylon (for he had then been king of Persia above twenty years) he gave the Jews libertie to return a∣gain into their own countrey: we must know that Nebuchadnezzar after the taking of Jerusalem had subdued all the nations round about, as was prophesied of him; yea even Egypt amongst the rest, the greatest and strongest of all those bordering nati∣ons, Jer. 25.9, 10, 11. Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadrezzar the king of Babylon my servant; and will bring them against this land, and against the inhabitants thereof, and against all these na∣tions round about, &c. And this whole land shall be a desolation, and an astonish∣ment; and these nations shall serve the king of Babylon seventy years, Isa. 20.4. So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians cap∣tives, young and old, naked and barefoot: see also Jer. 43.10, 11. and 44.30. and thus was the Babylonian Empire raised by Nebuchadnezzar, which he left to Evil∣merodach his sonne, and he to Belshazzar his sonne, according to that, Jer. 27.7. All nations shall serve him, and his sonne, and his sonnes sonne: But then in Bel∣shazzars time this great Empire was ruined by the Medes and Persians, who be∣sieged Babylon, took it, and destroyed it utterly, and slew Belshazzar, and so fulfilled what was prophesied, Isa. 47.1. Come down, and sit in the dust, O virgin daugh∣ter of Babylon, sit on the ground, there is no throne, O daughter of the Chaldeans, &c. and so Jer. 50.1, 2, 3. and thus the Empire was translated from the Babyloni∣ans to the Persians: indeed in this warre against Babylon, the Medes had the chief

stroke for Darius Medus (or Cyaxares) did command in chief in this warre, and the army consisted most of his people, Isa. 13.17. Behold, I will stirre up the Medes against them, which shall not regard silver, &c. and Jer. 51.11. The Lord hath rai∣sed up the spirit of the kings of the Medes: for his device is against Babylon, &c. and therefore when Balthazar or Belshazzar was slain he was made king, Dan. 5.30, 31. In that night was Belshazzar the king of the Chaldeans slain, and Darius the Median took the kingdome, being about threescore and two years old: but yet withall, first, because Cyrus (who was then absolute king of Persia, or Viceroy thereof under Darius the Mede) did joyn with Darius in this expedition against Ba∣bylon, and by his valour and policie chiefly the citie was taken, as being the man preordained and forenamed by God himself for this great action: secondly, because Darius it seems stayed not in Babylon, but returned into Media, and left Cyrus as his Viceroy in his room: and thirdly, because (Darius who was Cyrus his great uncle, and as some think his father in law also) lived not full two years after, but left all to Cyrus his heir: therefore even from the first Cyrus was esteemed the Mo∣narch of those parts, and however in truth till the death of his uncle Darius the Mede, he was absolute Monarch, but held also under him as his Viceroy, as is evi∣dent, Dan. 6.28. This Daniel prospered in the reigne of Darius, and in the reigne of Cyrus the Persian: yet the very first yeare after the conquest of Babylon was re∣ckoned as the first yeare of Cyrus reigne, as we see here, where it is said that in the first yeare of Cyrus king of Persia God stirred up his spirit to let the Jews go home to their own countrey, &c. that the word of the Lord by the mouth of Jeremiah might be fulfilled, to wit, the promise concerning the deliverance of the Jews out of their captivitie at the end of seventy years, through the favour of Cyrus, Jer. 29.10. After seventy years be accomplished at Babylon, I will visit you, and perform my good word towards you, in causing you to return this place.

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

Vers. 4. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, &c.] That is, whosoever abideth as a stranger or sojourner in any place of my dominion and hath a mind to go up to Jerusalem,

let the men that dwell in that place furnish him with all provisions requisite for his journey, beside that which they shall send by them as a free-will-offering for the building or service of the Temple: the transporting of silver, and gold, and other commodities is in many places severely forbidden, and so happely it was there; the king therefore gives licence to the Jews by his proclamation, for the carrying away of these things, and withall encourageth the people to afford them what help they could, by letting them know that his desire was they should be plentifully furnished with all things necessary.

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

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

Vers. 8. And numbred them unto Sheshbazzar the prince of Judah.] That is, Zerubbabel; for he that laid the foundation of the Temple is called Zerubbabel, chap. 3.8. In the second moneth began Zerubbabel the sonne of Shealtiel, &c. to set for∣ward the work of the house of the Lord: and elsewhere Shebazzar, chap. 5.16. Then came Shebazzar and laid the foundation of the house of God: he was the chief prince of the tribe of Judah, and of the bloud royall, the sonne of Salathiel, and grandchild of Jechoniah, Matth. 1.12. and so was by Cyrus made ruler of those that now went up to Jerusalem, chap. 5.14. Those did Cyrus the king take out of the

Temple of Babylon, and they were delivered unto one whose name was Sheshbazzar, whom he made governour: and thus the government was still in the tribe of Ju∣dah according to that prophecy of Jacob, Gen. 49.10. The sceptre shall not depart from Judah, &c.

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

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

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

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

CHAP. II.

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

Vers. 22. Jeshua, Nehemiah, Seraiah, &c.] These that are here expressed by name, were doubtlesse the chiefest and most eminent of those that went now with Zerubbabel, the most of them happely captains and governours of the people, and then afterwards he addes in the sequel of the chapter, the number of the men of the people of Israel, that is, how many there were of the people. Now concerning those that are expressed by name, we must note; first, that Jeshua was the high priest the sonne of Jozadak, chap. 3.2. called elsewhere Joshua the sonne of Josedech, as Haggai 1.1. the great assistant of Zerubbabel, in the building of the Temple: se∣condly, that in Nehem. 7.7. where the catalogue of those that did at first go up

with Zerubbabel is again set down, some of these here mentioned are called by o∣ther names, as Seraiah is there called Azariah; Relaijah, Raamiah; Misper, Mispe∣reth; and Rehum, Nahum; and withall there is one added there, to wit, Nahuma∣ni, that is not mentioned here: and thirdly, that it is not probable that either Ne∣hemiah here mentioned, was that famous Nehemiah the pen-man of that book of Scripture which is called by his name; or Mordecai, that famous Mordecai that was Esthers uncle, but two others of the same name: for first, had that Nehemiah gone up in the first yeare of Cyrus, he must needs have been well stricken in years, and yet we see he was cup-bearer to Artaxerxes, Neh. 2.1. and the Persians used to have young men to attend them in such places: and secondly, from the first yeare of Cyrus to Darius the last who was beaten by Alexander the great, there was at least two hundred years and upwards, and till the time of that Darius the last, did that famous Nehemiah live; for in his book mention is made of Jaddua the priest, Neh. 12.11. of whom we reade in Josephus that he met Alexander the great in his priestly robes, and so stayed him from doing any hurt to the city and Temple: and as for Mordecai Esthers uncle, he brought up Esther in Shushan in Persia long after this in the dayes of Ahasuerus (or Zerxes) and therefore did not return with Zerubba∣bel in the first yeare of Cyrus, as this Mordecai did.

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

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

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

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

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

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

Vers. 29. The children of Nebo, fifty and two.] Not Nebo in the tribe of Ru∣ben,

but Nebo in the tribe of Judah, called usually Nob, and therefore Nehemiah calleth it the other Nebo. Neh. 7.33.

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

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

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

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

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

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

Vers. 64. The whole congregation together, was fourty and two thousand three hundred and threescore.] That is, both of those of Judah and Benjamin, of whom the particular numbers are before punctually expressed, and those of the other ten tribes who are not here mentioned. If we summe up the particular numbers before set down, they all amount but to twenty nine thousand eight hundred and eighteen, which is above twelve thousand lesse then the totall summe here expressed, and these no doubt were those of the other ten tribes that returned with their brethren of Ju∣dah and Benjamin, 1. Chron. 9.3. And in Jerusalem dwelt of the children of Ju∣dah

and of the children of Benjamin, and of the children of Ephraim and Manasseh: we no where reade of so many that were carryed into Babylon, but it seems they multiplyed greatly in Babylon as formerly in Egypt.

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

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

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

CHAP. III.

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

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

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

Vers. 6. From the first day of the seventh moneth began they to offer burnt of∣ferings, &c.] Which was the day appointed by the law for the feast of trumpets,

Levit. 23.24. In the seventh moneth, in the first day of the moneth, shall ye have a sabbath, a memoriall of blowing of trumpets.

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

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

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

CHAP. IV.

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

Vers. 3. You have nothing to do with us, to build an house unto our God, &c.] Thus Zerubbabel and the rest answered the Samaritanes, because they were idola∣tours, and neither were of the stock of Israel, nor did purely worship the God of Israel: therefore they protested against them, that they had nothing to do with the Temple to sacrifice there, and so also not to joyn with them in the building of it, al∣ledging

withall that they would build it themselves, as say they, king Cyrus the king of Persia hath commanded us, wherein they give them to understand that the com∣mission they had from the king, did warrant them to do what they did.

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

Vers. 5. And hired counsellours against them, to frustrate their purpose, &c.] That is, the Samaritanes did not onely do what themselves could to hinder the Jews in building the Temple, but by bribes also they secretly hired such as were powerfull with the king of Persia; to wit, the deputies and governours in Samaria and other provinces, yea, and those that were of his privie counsel in Persia, to advise the king by many false pretences and informations, to disanull that decree which had been made for the building of it▪ and this they did all the dayes of Cyrus king of Persia, even untill the reigne of Darius king of Persia; that is, all the dayes of Cyrus and Cambyses his sonne, and Smerdis the Magus (who a while usurped the king∣dome after Cambyses death) unto the second yeare of Darius the sonne of Hystaspes, when the work of the Temple was again set forward, vers. 24. So it ceased unto the second yeare of the reigne of Darius king of Persia; and that by the incourage∣ment of the Prophet Haggai, Hag. 1.1. In the second yeare of Darius the king, in the sixth moneth, in the first day of the moneth, came the word of the Lord by Hag∣gai the prophet unto Zerubbabel, &c, It may seem strange indeed that the building of the Temple should be hindred in Cyrus time; but for this we must know that Cy∣rus going abroad a while after the return of the Jews, to finish such other warlike expeditions as he had in hand, he left Cambyses his sonne, or Viceroy, to govern the kingdome in his absence, who is therefore called the Prince of the kingdome of Persia, Dan. 10.13. and with him those counsellours mentioned did so farre prevail, that he countermanded the building begun. Cyrus being dead, Cambyses reigned in his stead, a wicked and cruell Prince (that as other histories report, slew his bro∣ther and married his own sister, and afterwards put her to death) and no marvell though he were an enemy to the Jews, when he reigned as absolute king in his own right, having been so when he governed the kingdome as Viceroy in his fathers right: especially if we consider what other histories report, that he was resolved to invade Egypt, and therefore he might well fear the Jews, who were accused to be al∣wayes a rebellious people, and ready still to side with Egypt: whilest he was abroad following the warres, one Smerdis one of his Magi (pretending himself to be Smer∣dis the brother of Cambyses) usurped the kingdome, whereof Cambyses hearing, as he was mounting his horse to haste home, his sword unsheathing ran into his thigh, and so he died without issue: God revenging the great wrong he had done to his peo∣ple. He being dead, the seven Princes of Persia soon slew the usurping Magus, and and then Darius Hystaspes was chosen Emperour, in whose second yeare a decree was

made for the Jewes rebuilding of the Temple, chap. 6.1. Many learned men indeed are of opinion that it was Darius Nothus, that was long after Darius Hystaspes, that made this decree, and that Darius the sonne of Hystaspes is here mentioned in∣clusively, as one of those kings in whose time the building of the Temple was hin∣dred: but from the first yeare of Cyrus to the second of Darius Nothus is ordina∣rily accounted above one hundred and thirty years: and first, Zerubbabel being of some good years when he came out of Babylon, it is not probable that he should live so long, and yet we know that he laid the foundations of the Temple in Cyrus his dayes, and he also finished it in the sixth yeare of Darius, according to that pro∣phesie, Zach. 4.9. The hands of Zerubbabel have laid the foundation of this house, his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you: and secondly, some of those that had seen the Temple before it was destroyed by the Chaldeans, were it seems alive when that decree of Darius was made, Haggai 2.3. Who is left among you that saw this house in her first glo∣ry? and how do you see it now? is it not in your eyes in comparison of it, as no∣thing? which could not be if it were Darius Nothus; either therefore it was Da∣rius the sonne of Hystaspes that renewed Cyrus his decree, or else of necessity we must hold that the king of Persia reigned not in their severall times, so long as it is by all Historians reported they did, which if we might admit, then happely it might be said that it was Darius Nothus (of whom mention is made, vers. 24. of this cha∣pter, and chap. 6. vers. 1. who made a new decree to second that of Cyrus for the rebuilding of the Temple, and that these words are meant of the reigne of Darius the sonne of Hystaspes inclusively, he being numbred amongst those kings in whose times the enemies of the Jewes did by underhand dealing trouble them, and seek to frustrate their purpose in building the Temple.

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

Interpreters generally is, that it is Cambyses the sonne of Cyrus who is here called both Ahasuerus, vers. 6. and Artaxerxes, vers. 7. so that what was generally af∣firmed, vers. 5. is now more particularly expressed in the sequel of the chapter.

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

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

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

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

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

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

Vers. 12. And have set up the walls thereof, and joyned the foundations.] Be∣cause there is no mention any where made that they had at this time meddled with building of the walls: but on the contrary we reade, that long after this complaint was made to Nehemiah, Nehem. 1.3. that the wall of Jerusalem was broken down and the gates thereof burnt with fire, that is, that they continued in that condition as Nebuchadnezzar had long ago left them; therefore it is most likely that this was a mere falshood which the Samaritanes charged upon the Jews, onely thereby to

stirre up jealousies in the king of Persia against them; and indeed it is not probable that they would undertake the building of the city walls, when they were not well able to go through with that work which they had first set upon, and were so zea∣lously intended to finish it, to wit, the building of the Temple.

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

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

CHAP. V.

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

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

Vers. 3. At the same time came to them Tatnai, governour on this side the ri∣ver, &c.] The Jews had been hitherto busie enough in building for themselves good∣ly and fair houses, Haggai 1.4. Is it time for you, O ye, to dwell in your cieled

houses, and this house lie waste, and these men then hindred them not; but no sooner do they set upon the building of the Temple, but again they bandied together against them.

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

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

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

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

CHAP. VI.

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

Vers. 3. And let the foundations thereof be strongly laid, the height thereof threescore cubits, and the breadth thereof threescore cubits.] The height of Solo∣mons Temple was but thirty cubits, 1. Kings 6.2. And the house which king Solo∣mon built for the Lord, the length thereof was threescore cubits, and the breadth thereof twenty cubits, and the height thereof thirty cubits, onely the tower which was over the porch, was one hundred and twenty cubits high, 2. Chron. 3.4. And the porch that was in the front of the house, the length of it was according to the breadth of the house twenty cubits, and the height was one hundred and twenty: and yet it seems not that this Temple which Zerubbabel built, did any way equall

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

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

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

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

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

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

Vers. 15. And this house was finished on the third day of the moneth Adar, which was in the sixth yeare of the reigne of Darius the king.] Here the time is set down when the fabrick of the Temple was finished, to wit, the third day of the moneth Adar, which was their twelfth moneth, in the sixth yeare of the reigne of Darius; for that it was not quite finished in regard of the beautifying, and happely in regard of the further enlarging of it, is evident from that which was said before, vers. 14. And they builded, and finished it, &c. according to the commandment of Cyrus and Darius, and Artaxerxes king of Persia: since hereby it is plain, that though the fa∣brick of the Temple was finished in the sixth yeare of Darius, as is here said, yet somewhat was done afterwards for the more complete finishing of it in the reigne of Artaxerxes the son or grandchild of this Darius; but how doth this agree may some say, with that which the Jews said to our Saviour, Joh. 2.20. Fourty and six years was this Temple in building; since according to the computation of the most of those historians that lived about these times, Cyrus reigned after he came to the Em∣pire but seven years, and Cambyses but eight years; so that from the second of Cy∣rus when the foundation of the Temple was first laid, to the sixth of Darius Hy∣staspes, and so including all the time wherein the Jews were forced to cease from building the Temple, there will be found not above twenty years; but to this two

answers are given by Expositours: for first, some say that the Jews spake not of the building of the Temple in the time of the Persian kings, but of the building of it by Herod, who did in a manner build it anew; and that was properly the Temple of which Christ then spake: and indeed though Josephus saith that he was not full nine years in building it, yet considering that above thirty years after they were still beautifying and enlarging the Temple, with some addition or other, I see not but that it may be very probably thought that the Jews spake indeed of the building of the Temple by Herod: and secondly, others say that Cyrus reigned after he came to the Empire thirty years, to which if we adde the eight yeare of Cambyses his sonne, and two years of the usurpation of the Magi, as some account, then the sixth yeare of Darius Hystaspes, makes six and fourty years; and if it could be made good out of those that have written the history of these times, that Cyrus reigned so long after he came to the Empire, this answer would fully satisfie.

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

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

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

CHAP. VII.

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

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

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

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

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

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

Vers. 16. And all the silver and gold that thou canst find in all the province of Babylon, &c.] To wit, say some Expositours, that belongs to the Temple at Je∣rusalem;

but others understand this clause of the silver and gold which Ezra could gather among the severall subjects of the king of Babylon, from whom Ezra had power by vertue of this clause in his commission to receive what they would freely contribute, as well as from his brethren the Jews; of whom the next clause is added, with the free will offering of the people and of the priests.

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

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

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

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

CHAP. VIII.

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

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

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

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

And I viewed the people and the priests, and found there none of the sonnes of Levi.] That is, none saving such as were priests, no Levites: that therefore which

was said before, chap. 7.3. there went up some of the children of Israel, and of the priests, and of the Levites▪ &c. was spoken with reference to the Levites that were now sent for by Ezra and came accordingly.

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

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

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

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

Vers. 24. Then I separated twelve of the chief of the priests Sherebiah, Hashabiah, and ten of their brethren with them.] That is, together with twelve of the chief

of the priests, I separated twelve of the Levites, Sherebiah, Hashabiah, &c. to wit, the Levites above mentioned, vers. 18, 19. that were sent from Iddo, and these were joyned with the priests in this care of taking charge of these holy things, to see that nothing were lost by the way, as they carried them from Babylon to Jerusalem.

CHAP. IX.

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

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

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

Vers. 4. Then were assembled unto me every one that trembled at the words of the God of Israel, &c.] It seems the report being quickly carried about, how mightily Ezra was afflicted and displeased, when he heard how his brethren had ta∣ken wives of the idolatrous nations; so many of the godly inhabitants that heard

of it, being themselves afraid of the judgements of God threatned in his word, came presently in to him, partly to comfort him, and partly to advise with him what was fit to be done; which is the rather here inserted, to make way to that which follows (which is added yet further, to set forth how mightily he was trou∣bled with these tydings) And I sate astonied untill the evening sacrifice: though the brethren came in, it is like to comfort him, yet neither there presence nor any thing they could say, did any whit move him, but till the evening sacrifice there he sate a∣mongst them, like one that had neither life nor soule in him; so overwhelmed he was with grief and astonishment at that which had been told him.

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

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

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

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

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

wherewith we use to fasten any thing and which we strike into our walls to hang, things upon.

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

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

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

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

CHAP. X.

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

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

Vers. 3. Let us make a covenant with our God, to put away all the wives, and such as are born of them, &c.] This is the course which Shechaniah propounds to Ezra for the pacifying of Gods wrath: namely, that they should put away their strange wives and the children that were born of them; and two particulars he addes concerning the manner of doing this, that Ezra might the readily approve of it; to wit, first, that it should be commended to the people by the advice of Ezra, and those other godly Israelites that were now assembled to him, which we have in those words; according to the counsel of my Lord, and those that tremble at the com∣mandment of our God; and thus he intimates too for Ezraes incouragement, that those that were religiously affected, & were afraid of Gods judgements because of this sin, would willingly joyn in promoting this work: and secondly, that they should man∣nage this great businesse, according to the warrant & direction of Gods Law; and let it be done according to the Law: and hereby I conceive it is evident, that where the Law did forbid the Jews to marry any infidell remaining an infidell, as Deut. 7.3. and Exod. 34.16. it did also by necessary consequence enjoyn those that had married such wives, to put them away, and in some sence their children also. Indeed the judgement of Expositours is different conerning their way of doing this: for some conceive that their wives were put away as no lawfull wives, because their marrying them was not warrantable by Gods Law: and again, others think that they were put away by bills of divorce, which they say was principally intended in that clause, and let it be done according to the Law. But now for their children born of such wives, though some conceive that they also were cast off as illegitimate, and born by unlawfull copulation, and turned out of their families, the rather that the sight of them might not by degrees winne them to receive back their mothers again; yet this I can by no means approve, for though it should be granted that such children were to be esteemed as bastards, yet surely their fathers were to provide for them; and

therefore by putting away the children born of such wives, nothing else is meant, but that they were declared no true free-born members of the people of Israel; which may be confirmed by this, that in Nehemiahs reformation, that place Deut. 23.3. An Ammonite or Moabite shall not enter the congregation of the Lord: is alledged as the ground why they separated from Israel all the mixed multitude, Neh. 13.1.3. concerning which, see the notes there; and questionlesse the pa∣rents of these children maintained and brought them up, and took care that they might be instructed in the truth, to the end, that afterwards as Proselytes they might be joyned to the people of God; but however, that this at the most was but a part of Moses politie, a Law not in force now, many gather from that of the Apostle, 1. Cor. 7.12, 13. If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away, &c. and again, 1. Pet. 3.1. Likewise, ye wives be in subjection to your own husbands, that if any obey not the word, they also may without the word be wonne by the conversation of the wives.

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

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

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

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

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

Vers. 14. Let now our rulers of all the congregation stand, &c.] That is, let the supreme rulers of all Israel, to wit, the Sanhedrim be appointed to sit dayly here in Jerusalem, for the hearing of this businesse; namely, who they were that had married strange wives that had not embraced the faith of Israel, or that were since their marriage relapsed to idolatry, and let those that are found guiltie in every citie, be brought hither in their turns to appear before them, and with them the Elders and

judges of every citie to testifie against them, and to make affidavit, that upon diligent search and enquiry made, these and these onely have been found guilty, and so let the businesse be dispatched first with the inhabitants of one citie, and then with ano∣ther untill at length all the strange wives be put away, and so the fierce wrath of our God may be turned away from us.

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

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

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

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

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

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

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