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.

CHAP. XIII.

Vers. 1. ON that day they read in the book of Moses, &c.] This I conceive, hath not reference to that which is immediately before related, con∣cerning the dedication of the walls of Jerusalem, (for the walls were begun to be built within a while after Nehemiahs first coming to Jerusalem, and were finished within two moneths or lesse, chap. 6.15. nor is it likely, that it was long after ere the walls were dedicated) but rather to the day whereon they sealed the covenant, (whereof he had spoken before in the ninth and tenth chapters) when upon reading of the law amongst other evils, this also concerning their marriages with heathens, and the joyning of their children to the congregation of the Lord, was discovered and reformed, by separating all the mixed multitude from the children of Israel, as

is noted before, chap. 9.2. and here repeated again, vers. 3. and this, (as it seems by that which follows, vers. 4, 5, 6.) was about the two and thirtieth yeare of Ar∣taxerxes, some twelve years after Nehemiahs first coming to Jerusalem, when having been with Artaxerxes in Persia, he returned again to Jerusalem, and reformed such abuses as in the time of his absence were crept in amongst them, see the note, chap. 2.1. and chap. 5.14.

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

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

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

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

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

Vers. 9. Then I commanded, and they cleansed the chambers.] To wit, by casting out the houshold-stuffe of Tobiah; and happely, by sprinkling them with the water of purifying, because they had been polluted and profaned by the

lodging of strangers therein, that were not of the seed of Israel.

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

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

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

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

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

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

And some of my servants set I at the gates, that there should be no burden brought in on the sabbath day.] Though he had charged that the gates should not be opened, (that is, set wide open, that all might have free egresse and regresse as on other dayes) till after the sabbath, as is expressed in the foregoing words: yet there was a necessity of opening the doores to let in and out those that had any necessary occasion, especially such as dwelt in the suburbs, and were to come in to serve God in the Temple; therefore he set some of his servants to be at the gates, to see

that under that pretence none were admitted that would bring in any burden.

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

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

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

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

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

off the haire; and so were these men now used by Nehemiahs appointment.

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

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