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 NEHEMIAH.

CHAP. I.

THe words of Nehemiah the sonne of Hachaliah.] That is, Nehemiahs relation of those things which he did, to wit, for the citie Jerusalem and for the people of God: for as in the former book we have the relation of the building of the Temple; so in this we have the relation of the building of the citie: And that Nehemiah penned this book is evi∣dent, as by this title, so also by this, that throughout the book he speaks usually of himself in the first person, (I Nehemiah &c.) and not in the third.

In the moneth of Chisleu, in the twentieth yeare, as I was in Shushan the palace, &c.] Chisleu was their ninth moneth, containing part of our November and De∣cember; which is therefore observable, because hereby it appears that Hanani and his brethren, that were come now into Persia to Nehemiah, undertook their journey upon some businesse, as is most likely, for the good of the Church and people of God, even in the depth of winter: By the twentieth yeare here mentioned, is meant the twentieth yeare of the reigne of Artaxerxes, for so much is expressed, chap. 2.1. And it came to passe in the moneth Nisan, in the twentieth yeare of Ar∣taxerxes the king &c. and that it was Artaxerxes Mnemon, or rather that Artaxerxes who is called Longimanus or Longhand, because one of his hands was longer then the other, the same in whose seventh yeare Ezra went down to Jerusalem, as is noted. Ezra 7.1. and not Xerxes as some would have it; we may the rather think, because there is mention made of the two and thirtieth yeare of this Artaxerxes, chap. 13.6. whereas no historians reckon above one and twenty years of the reigne of Xerxes. As for the palace of Shushan, where Nehemiah was when Hanani and his brethren came to him, thereby is meant the palace of the citie Shushan, for Shushan was one of the chief cities in Persia, Esther 3.15. The city Shushan was perplexed, and Hanani being one of the kings officers lived with him in the palace; yet it may be the palace was peculiarly called Shushan, as the citie also was.

Vers. 3. The remnant that are left of the captivitie there in the province, are in great affliction and reproach, &c.] That is, their neighbours round about them do exceedingly despise them and wrong them; to which these Jews adde as the reason of this, the wall of Jerusalem also is broken down, and the gates thereof are burnt with fire, that is, as Nebuchadnezzar left them long ago, so they still continue; and this makes the enemies proudly to insult over them, and disables them to defend themselves against them: Some conceive thas Ezra had built the walls, and that the neighbouring nations had since done this mischief; but then it is likely they would have burnt the whole citie, if not the Temple too.

Vers. 4. I sate down and wept, and mourned certain dayes, and fasted, and prayed

before the God of heaven. That is, as prostrating himself in Gods presence and hap∣pely with his face toward the Temple the place of Gods presence, according to that 1 Kings 8.44. If thy people go out to battel against their enemy, whithersoever thou shalt send them, and shall pray unto the Lord toward the citie which thou hast chosen, and toward the house that I have built for thy name, and Dan. 6.10. He went into his house, and his windows being open in his chamber towards Jerusalem, he kneeled upon his knees three times a day, and prayed.

Vers. 7. And have not kept the commandments nor the statutes nor the judge∣ments, &c.] That is, neither the morall, ceremoniall, nor judiciall lawes.

Vers. 9. Though there were of you cast out into the uttermost part of the hea∣ven, yet will I gather them from thence.] The meaning of these words is, that though they were scattercd to the remotest parts of the earth, yet God would bring them back from thence; but because at the utmost extent of so much of the earth as mans eye can at any time see, the heavens seem to touch the earth, and to cover it round about, as with a half globe, hence is this expression of being cast out unto the uttermost part of the heaven.

Vers. 11. Prosper I pray thee thy servant this day, and grant him mercy in the sight of this man.] That is, Artaxerxes, who was but a man though a king, and therefore his heart was in Gods hand, as other mens are.

For I was the kings cup-bearer.] This he addes, to shew what interest he had in the king, to encourage him to move the king in this businesse.

CHAP. II.

Vers. 1. ANd it came to passe in the moneth Nisan, in the twentieth yeare of Artaxerxes the king, &c.] Nisan was their first moneth; this there∣fore was some foure moneths after he first hard by Hanani of the distresse of his bre∣thren in Jerusalem, which was in the moneth of Chisleu, the ninth moneth, chap. 1.1. all which time it seemeth, he continued weeping, and fasting, and praying, wai∣ting till his turn came of attending in the court, in his office of cup-bearer; for that this was the cause of his so long silence, is me thinks evident: First, because had he all this while ministred to the king, it is likely the king would have discerned his sadnesse and heavinesse before this time: And secondly, because he would doubtlesse before this have made known his request to the king. This moneth Nisan contained part of our March and part of April; whence it appears that Nehemiahs journey was in the spring of the yeare.

Vers. 2. Wherefore the king said unto me, Why is thy countenance sad? &c.] And indeed if we consider that his sorrow and grief for the sad estate of his brethren, had been so long a time accompanied with much watching and fasting and prayer, it is no wonder thought the king presently discerned the alteration of his countenance, from that it had formerly wont to be.

Then I was very sore afraid.] To wit, lest the king should suspect some evil or treacherous purpose fostered in his heart, in which case guiltinesse of conscience doth usually distract the mind, and make the countenance pale and wan: (and therefore perhaps it was that he answered presently, vers. 3. Let the king live for ever, not onely because it was the usuall form of salutation when they were to speak to

kings, but also because he desired to assure him of his faithfull intentions towards him) or else rather, lest being pressed to discover the ground of his sorrow in such a publick presence (for the queen was by, vers. 6. and therefore many also of his princes and nobles) if he should make no answer that might increase their jealousie of him, and if he should make known the cause of his grief, he might well doubt how his request would be taken, either by the king or his courtiers, or what inconvenien∣ces might follow thereupon; for both the greatnesse of the request he had to make, and the majestie of the king might in these regards be dreadfull to him. To this some adde also, that he might fear the kings displeasure, because it was not lawfull for any mourner to come into the presence of the kings of Persia: and indeed it is, said, Esther 4.2. That none might enter into the kings gates clothed with sackeloth; but whether it can be hence inferred that none that were heavie and sad might stand before the king, it may well be questioned.

Vers. 3. Why should not my countenance be sad, when the citie the place of my fathers sepulchres lyeth waste, &c.] That is, the city where they lived and dyed: This argument taken from natural compassion, was most like to prevail with an hea∣then king.

Vers. 5. If it please the king, and if thy servant hath found favour in thy sight, that thou wouldest send me unto Judah, &c. Hereby he seeks to intimate to the king, that it was his former favour to him that emboldened him to make this request, and that he desired it with a resolution however to submit to his will, and onely sought it so farre as he should like well of the motion, to approve it as reasonable and fitting.

Vers. 6. And the king said unto me (the queen also sitting by him) For how long, &c.] The queens sitting by is mentioned, not onely because the relation of such particular circumstances, are good proofs of the truth of that which is related, but also happely to intimate that she was one that favoured Nehemiah, and did what she might to further his suit; which hath made some Expositours conceive that this was Esther the wife of Ahasuerus, but however in this question which the king pro∣pounded to Nehemiah, For how long shall thy journey be? and when wilt thou re∣rurn? he discovered his love to him, and that he was loth he should be too long ab∣sent from him.

And I set him a time.] Some Expositours conceive that the time he prefixed for his return was after twelve years, because it is evident that so long he was governour of the province of Judea under Artaxerxes, to wit, chap. 5.14. From the twentieth yeare even unto the two and thirtieth yeare of Artaxerxes the king, which is twelve years, &c. but first, because the king demanding when he would return, as being loth he should be too long from him, it is not probable he would prefixe so long a time: and secondly, because the building of the walls of Jerusalem, the work for which chiefly he now went, was finished in lesse then two moneths, chap. 6.15. in fifty and two dayes, more probable it is that at present he set a shorter time, when ac∣cordingly he did return; but then went again with commission of being governour there, and was their governour twelve years, though happely in that time also he often went to Artaxerxes into Persia.

Vers. 7. Let letters be given me to the governours beyond the river; that they

may convey me over till I come into Judah.] This Ezra would not desire when he went to Jerusalem, because they had then occasionally spoken to the king of the pro∣vidence of their God over those that served him; and therefore if he had desired a guard of souldiers, he suspected they would have derided his former boasting in Gods defence and protection, Ezra 8.22. For I was ashamed to require of the king a band of souldiers and horsmen, to help us against the enemy in the way, because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him. But now Nehemiah not suspecting any such thing, nor having happely that cause to suspect it, required a safe conduct, and that no doubt lawfully.

Vers. 8. And a letter unto Asaph the keeper of the kings forrest, that he may give me timber, &c.] This forrest of the kings out of which Nehemiah desired timber, was doubtlesse the forrest of Lebanon, out of which Solomon had formerly his timber, 1. Kings 5.6. and this timber he desired was for beams; first, for the gates of the palace which appertained to the house, that is, the Temple; whereby either the building about the outward court is meant (for though the Temple was fi∣nished before, yet happely the gates and towers that belonged thereto were not set up,) or else rather, the palace, wherein formerly the kings of Judah dwelt, which was in a manner joyned to the Temple, and therefore may here be called the palace that appertained to the house: and secondly, for the wall of the citie, that is, the gates in severall parts of the wall: and thirdly, for a dwelling house for himself, for the house, saith Nehemiah, that I shall enter into.

Vers. 9. Now the king had sent the captains of the army, and horsmen with me.] To wit, to conduct him safe to the river Euphrates; from whence afterward he was by the governours beyond the river, conveyed to Jerusalem.

Vers. 10. When Sanballat the Horonite, and Tobiah the servant heard of it, &c.] Sanballat is called the Horonite, as it is thought, because he was the deputy Lieutenant of the Moabites: for Horonaim was a chief city in the land of Moab, Isaiah 15.5. My heart shall cry out for Moab, &c. for in the way of Horonaim they shall raise up a cry of destruction: and Jerem. 48.3, 4. A voice of crying shall be from Horanaim, spoiling, and great destruction; Moab is destroyed, &c. and Tobiah is called the servant the Ammonite, either because he had been a ser∣vant, a slave, however now he was in high place and esteem; or else, because now he was now the deputy Lieutenant, the kings vassal or servant, amongst the Ammo∣nites: Now this Tobiah because his wife was a Jewish, had ever and anon adver∣tisement of their affairs, and so wrought them great trouble.

Vers. 11. So I came to Jerusalem, and was there three dayes.] That is, so long he rested himself after his journey. The like is noted of Ezra, Ezra 8.31, 32.

Vers. 12. And I arose in the night, I and some few men with me, neither told I any man, &c.] To wit, that he might view the ruines of the walls round about, and the circuit of the city, and so might consider, what likelyhood there was, that they should go be able to go through with the work, what provision it was fit should be made for the accomplishment thereof, and what places were most necessa∣ry to be first, and with most speed repaired: all which he desired to be informed of with all secrecy, before any body knew of his purpose, that he might be the better a∣ble

to answer any thing objected, when it was propounded; and that there might be no talk of it till they were ready to set upon it, lest the enemies should do any thing to hinder them.

Neither was there any beast with me save the beast that I rode upon.] To wit, purposely to avoid noise.

Vers. 13. And I went out by night, by the gate of the valley, &c.] Here the manner of Nehemiahs going about the citie is described, to wit, that taking advan∣tage of the night for the greater secresie, as is before said (and a moonshinie night it must needs be; for else he could not have seen in what condition the walls were) first he went out at the gate of the valley, which was before the Dragon well (so called as we may probably conceive, because of some statue of a Dragon there made, out of the mouth whereof the water came running out) and this some take to be the gate on the east-side of the citie that led to the valley of Jehoshaphat, mentioned Joel 3.2. and others the western-gate, which was near to the valley of dead bodies, of which the Prophet speaks Jer. 31.40. and secondly, that from thence he went to the dung-port, that is, the gate through which they carried the dung out of the citie.

Vers. 14. Then I went on to the gate of the fountain, and to the kings pool.] That is, to the gate which led to the fountain of Gihon, that ranne into the kings pool, that is, the pool of Siloah, or Siloam, as it is called, John 9.11. for the gate of the fountain and the pool of Siloah are joyned together, chap. 3.15▪ But the gates of the fountain repaired Shallum, and the wall of the pool of Siloah by the kings gar∣den: and it was it seems called the kings pool, either because it joyned to the kings gardens, chap. 3.15. or rather because it was made by Hezekiah when he turned the water course of Gihon thither, and so from thence into the citie, 2. Chron. 32.30. Hezekiah also stopped the water course of Gihon, and brought it streight down on the west-side of the citie of David.

Vers. 15. And turned back, and entred by the gate of the valley, and so return∣ed] Out of which he went first, vers. 13. so that he either went round about the citie; or else, not finding the way passable when he came to the kings pool, he turn∣ed back the same way he came, and so went again into the citie to his lodgings.

Vers. 16. Nether had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work.] That is, the workmen that were afterward employed in the work, he did not so much as carry them with him to ask their advice.

Vers. 19. But when Sanballat the Horonite, and Tobiah the servant the Am∣monite, and Geshem the Arabian heard it, they laughed us to scorn, &c.] To San∣ballat and Tobiah, mentioned before, vers. 10. here is another added that joyned with them in opposing Nehemiah, to wit, Geshem the Arabian, that is, the king of Persias deputy lieutenant amongst the Arabians; and though it be said in the follow∣ing words, that they charged them with an intent of rebelling against the king of Persia: What is this thing that ye do? will ye rebell against the king? yet because it is also said here before, that they laughed them to scorn & despised them; therefore some Expositours understand those words as spoken in a scoffing manner, and as it were to imply that they had undertaken a work, which poore wretches they would not be able to effect, and wherein they should be able to hinder them well enough.

Vers. 20. But you have no portion, nor right, nor memoriall in Jerusalem.] That is, you are appointed governours in other countries; and besides you have no interest in us or in Jerusalem: neither is there any memoriall of you or your pro∣genitours to be found among us, and why then do you intermeddle with that which belongs not to you?

CHAP. III.

Vers. 1. THen Eliashib the high priest rose up with his brethren the priests, and they built the sheep-gate, &c.] Eliashib was the sonne of Joiakim, and grandchild of that Jeshua, who went up at first from Babylon with Zerubbabel; and so being now high priest, with his brethren the priests he undertook the build∣ing of the sheep-gate; and that because this gate either joyned to the Temple, or was near to it, and was so called from the sheep-market, which for the conveniency of the Temple was near to it; as was also the sheep-pool, called Bethesda, John. 5.2. where the sheep were washed appointed for sacrifices, before they were brought into the Temple. As for these following words, they sanctified it, and set up the doores of it, the meaning is, that first they cleared it from the rubbish and ruines wherein it lay: secondly, that they repaired it, and raised it up again in its former beauty and splendour: and thirdly, having finished it they did then by prayer dedicate it to the Lord, and in it, as the first fruits, all the rest of the building, desiring him to uphold and maintain it against all the adversaries of Judah and Jerusalem. Indeed to this some adde that it was also sanctified by the priests working upon it, in regard where∣of it gained the more respect: but though I doubt not but some of the priests might put their hand to some part of the work, out of their zeal to the service, and for the encouragement of the people; yet I conceive both here and elsewhere in this chapter the building of the gates and wall is ascribed to those that bore the charge of the work, that did not work themselves, but at most did onely oversee it, and take care that it was done: and this the priests did not onely for the sheep gate it self, but al∣so for a good part of the wall adjoyning even to the tower of Meah they sanctified it, unto the tower of Hananeel, where by the tower of Meah is meant a tower not farre from the sheep-gate, so called as is thought, because it had an hundred pinacles, or was an hundred cubits high, or some such like reason (for Meah signifies an hun∣dred) and by the tower of Hananeel a tower further northward, mentioned again Zach. 14.10.

Vers. 3. But the fish gate did the sonnes of Hassenaah build] This was doubt∣lesse on the northwest of Jerusalem in the citie of David, towards the sea, as appears also by that which is said of Manasseh, 2. Chron. 33.14. He built a wall without the citie of David, on the west side of Gihon in the valley, even to the entring in of the fish gate, &c. It was called the fish gate, because they brought in their fish from the sea coasts of Tyre and Sydon at that gate, according to that, chap. 13.16. There dwelt men of Tyre therein which also brought fish, &c. and had happely their mar∣ket for the selling of their fish not farre from it: it is mentioned again, Zeph. 1.10, There shall be the noise of a cry from the fish gate.

Vers. 5. And next unto them the Tekoites repaired, &c.] That is, some of the inhabitants of Tekoa, for other of them also repaired in another place, as it is ex∣pressed

afterward, vers. 27. but yet it was onely the common people amongst them that did what was done; for concerning their nobles, there is a clause of exception added, but the nobles put not their necks to the work of the Lord, that is, the nobles would not do any service herein to their Lord the God of Israel, because their arro∣gancie in regard of their greatnesse was the cause of their refusing their help in this work, as pretending they would not be taxed, nor have any such burthen imposed upon them: their folly is noted herein, that they refused to put their necks to his work, who is the nobles Lord as well as the common peoples.

Vers. 6. Moreover, the old gate repaired Jehoiada.] So called happely because it was the oldest of all the gates in Jerusalem; and this was also, as is generally held, on the north-side of Jerusalem.

Vers. 7. And next unto them repaired Melatiah, &c. unto the throne of the go∣vernour on this side the river.] It seems there was formerly in this part of the wall a palace or place of judicature, where those that were appointed governours under the Babylonian and Persian kings over all the countrey on this side Euphrates, did use to sit in judgement; unto which place these men of Gibeah and Mizpah and o∣thers here mentioned did repair the wall: and that palace where had been the throne of the governour, some Expositours conceive, was repaired by Nehemiah and his ser∣vants (he being now governour of Judea) whence are those expressions, chap. 4.16. The half of my servants wrought in the work, and the other half of them held both the spears, the shields, &c. and 5.16. I continued in the work of this wall, &c.

Vers. 8. And they fortified Jerusalem unto the broad wall.] That is, they re∣paired the wall unto that place where the wall was made much broader then in o∣ther places, and therefore called the broad wall; and so having brought the work so farre, there they left off building, because here it was not ruined, and therefore need∣ed no repairing; in which sence it may be read according to the translation noted in the margin, They left Jerusalem unto the broad wall.

Vers. 9. And next unto them repaired Rephaiah the sonne of Hur, the ruler of the half part of Jerusalem.] For Jerusalem, being part in Judah and part in Benja∣min, had accordingly two severall rulers; and this Rephaiah was ruler of one of them, and Shallum, vers. 12. was ruler of the other.

Vers. 11. And Hashub the sonne of Pahath-moab, repaired the other piece, and the tower of the furnaces.] That is, the next portion of the wall set out to be repair∣ed, wherein also was the tower of the furnaces, so called happely, because either in the tower it self, or in the street adjoyning there were many furnaces.

Vers. 12. Shallum the sonne of Haloesh the ruler of the half part of Jerusalem.] See above, vers. 9.

Vers. 13. The valley gate repaired Hanun, &c.] See chap. 2.13.

Vers. 14. But the dung-gate repaired Malchiah the sonne of Rechab.] That is, of the famous familie of the Rechabites.

Vers. 15. But the gate of the fountain repaired Shallun.] See chap. 2.14.

Unto the stairs that go down from the citie of David.] That is, from mount Sion (which was called the citie of David) into the lower part of Jerusalem.

Vers. 16. After him repaired Nehemiah, &c.] Here begins the repairing of the wall about mount Zion, wherein stood the Temple and the palace of the kings of

Judah; and the first part of this wall was repaired by one Nehemiah the sonne of Azbuck the ruler of the half part of Bethzur, and so as farre as to the pool that was made, and unto the house of the mighty; and by the pool that was made, is meant a pool not naturall, but made by art, to wit, by Hezekiah, 2. Kings 20.20. yet this was not the pool of Siloah mentioned in the former verse (for that was happely a na∣turall pool, and was in the lower part of Jerusalem) but another in mount Zion, cal∣led therefore the upper pool, 2. Kings 18.17. and by the house of the mighty, is meant some house built for Davids worthies, or some house where the garrison souldiers for the citie lay, or where youths were taught to handle their arms.

Vers. 17. After him repaired the Levites.] It may be, because the wall here was over against the Temple.

Vers. 19. The ruler of Mizpah, another piece over against the going up to the armory at the turning of the wall.] To wit, the citie armoury, to which that place of Solomons seemeth to allude, Cant. 4.4. Thy neck is like the tower of David builded for an armoury: it is evident that the house of the forrest of Lebanon, which Solomon built, was for many generations a magazine of arms for the kings of Judah (for thence is that, Isa. 22.8. Thou didst look in that day to the armour of the house of the forrest) and therefore it may be it was that house that is here meant; or if not so, it may be they had severall arsenalls or armouries, one for the citie ar∣moury, and another for the kings magazine; or that this was some place where an∣ciently there had been an armoury before the house of Lebanon was built.

Vers. 22. And after him repaired the priests, the men of the plain.] To wit, the men that inhabited the plain countrey about Jerusalem, 2. Sam. 2.28. chap. 12.28.

Vers. 24. Binnui the sonne of Henadad, another piece from the house of Aza∣riah, unto the turning of the wall.] This is thought to be the turning of the wall from the south to the east.

Vers. 25. Palal the sonne of Uzai, over against the turning of the wall, and the tower which lieth out from the kings high house, that was by the court of the pri∣son.] Prisons have often courts and yards for the prisoners to walk in and refresh themselves, and so it seems had this; we see there is often mention of the court of the prison, whereinto they cast the Prophet Jeremiah, Jer. 38.7.13. and 32.2.

Vers. 26. The Nethinims dwelt in Ophel, unto the place over against the wa∣ter-gate, &c.] By Ophel, or the tower, is meant that high tower spoken of in the former verse; and the gate here mentioned was, I conceive, called the water-gate; ei∣ther because all the waters that came by water courses or pipes under ground into the citie, came into one channell in some place near to this gate; or else, because there was some passage thereabouts to convey away the water that ranne along in the se∣verall channells of the citie. The work of the Nethinims was to carry wood and wa∣ter to the Temple; and therefore it was the more convenient for them to dwell in Ophel, which was so nigh to the water gate.

Vers. 27. After them the Tekoites repaired.] See vers. 5. Some say they were the priests that dwelt in Tekoah.

Vers. 28. From above the horse-gate repaired the priests.] This horse-gate, which is said to have been towards the east, Jer. 31.40. was so called perhaps, because there were in that place some chief stables for horses, or some place where they practised

the art of horse riding, or because they went usually with their horses out of that gate to water them in the brook Kidron, or to breath them in the valley of Gehinnom: yet there was a gate also called by the same name in the kings pallace as we may see, 2. Chron. 23.15. when she was come to the entring of the horse-gate by the kings house, &c. which is thus expressed, 2. Kings 11.16. and she went by the way by which the horses came into the kings house.

Vers. 29. After him repaired also Shemaiah, the sonne of Shechaniah, the keeper of the east gate.] To wit, of the Temple.

Vers. 32. And between the going up of the corner into the sheep-gate, repaired the goldsmiths and the merchants.] Concerning this sheep-gate, see vers, 1. there the description of this repairing the city wall began, and there it ends.

CHAP. IIII.

Vers. 2. ANd he spake before his brethren and the army of Samaria, and said, &c.] That is, whereever he came among his own countreymen and people, or amongst his fellow governours of the neighbouring countreys, and the garrison souldiers in Samaria, he inveighed against the attempt of the Jews, and that in a scoffing manner; to wit, either thereby to make known, that they need not be troubled about it, they should have time enough to hinder the work, unlesse they could hope to finish it in a day, (and so by Gods providence the Jews were not op∣posed at first,) or else to incense them to take up arms against them, alledging that both their attempt was insufferably proud and dangerous, and also that the men that undertook it were weak and beggerly, such as might easily be resisted, What, saith he, do these feeble Jews? will they fortifie themselves? will they sacrifice? will they make an end in a day? they would never surely undertake this work, if they did not think both to begin and finish it in a day, and so to offer up sacrifices, as they used to do at the dedication of any great building, when it was completely finished: and that because they may well assure themselves, if they be any longer while about it, their neighbours will soon gather themselves together, and hinder their fortificati∣ons; will they revive the stones out of the heaps of the rubbish that are burnt? as if he should have said, They can never effect this work (though there were nothing else to hinder them) even for want of materials, for want of stones; unlesse they hope to glue together their old stones again, which were knocked to pieces and burnt to powder, and so make stones of rubbish; which he calls reviving the stones out of the rubbish, to intimate that their attempt was as ridiculous and mad, as if they should undertake to revive and raise up a dead man out of the grave, that was alrea∣dy turned to dust and ashes.

Vers. 3. Even that which they built, if a fox go up, he shall even break down their stone wall.] Because foxes use in the night to scrape through walls of earth, that they may come to their prey; Tobiah in these words, to scoff at the weaknesse of the walls which they could make in such haste, saith, that when they had done the most they could, if they did finish them, they would be so slightly done, that a fox might make a way through them, or scrape them down.

Vers. 4. Hear, O God, for we are despised, &c.] Thus spake Nehemiah when the reports of the scoffs of these adversaries was brought unto him.

And give them for a prey in the land of captivity.] Let them be carried away ca∣ptives, and there made a prey to their enemies.

Vers. 5. And cover not their iniquity, and let not their sinne be blotted out from before thee.] That is, let not their iniquity passe unpunished: for he doth not pray against their conversion, but desires the Lord, that in case they proceeded on in this their impiety, he would manifest his wrath by powring his judgements upon them.

For they have provoked thee to anger before the builders.] That is, in reproach∣ing the builders of thy citie, imployed by thy appointment, they have reproached thee: so that we desire them to be punished, not out of any private grudge or desire of revenge, but that thy glory may be vindicated.

Vers. 6. So built we the wall; and all the wail was joyned together unto the half thereof.] That is unto the half height thereof.

Vers. 10. And Judah said, The strength of the bearers of burdens is decaied, and there is much rubbish, &c.] That is, the men of Judah also began to murmure and complain, that by reason there was still so much rubbish, and the strength of the bearers of the burdens was so much decayed, they should never be able to go through with the work, at least not make it defensible, ere the enemies would set up∣on them; for if the trench about the wall, the chief help to keep off the enemy were not cleared of the rubbish, all they had done would be to no purpose.

Vers. 12. When the Jews that dwelt by them, came, they said unto us ten times, &c.] That is, oftentimes: see the note, Gen. 31.7. Though these Jews, that dwelt amongst the Samaritanes, and those other neighbouring nations, that now banded together against the building of Jerusalems walls, durst not joyn themselves with their brethren to help them in their work; yet secretly it seems some of them came to Jerusalem, to inform them of the conspiracy of their enemies against them. As for the intelligence they brought them, some conceive that the wayes that led from Jerusalem to Samaria, are intended in those words: from all places whence ye shall return unto us, they will be upon you. But others, and I think more probably, understand it of all places about the city, from whence the builders of the wall should return into the citie, where the Jews were when they gave them this intelli∣gence, from all places whence ye shall return unto us, they will be upon you; that is, they will on a suddain beset the city, and assault it on every side; when you shall leave your work and return to us into the city, either to eat or to rest and refresh your selves from the severall places round about the city, where you are now imploy∣ed in building the walls, on a sudden they will break in upon us.

Vers. 13. Therefore set I in the lower places behind the wall, and on the higher places, &c.] That is, hearing by the consonant report of our brethren that came from severall places, that our adversaries had a purpose to assault us, I caused the people to give over their work, and to arm themselves to keep off the enemy; and to that end I set some of them beneath behind the wall, and others above in the towers and other fortifications, to beat off the adversaries, and keep them from entring the citie.

Vers. 15. We returned all of us to the wall, every one unto his work.] That is, when the enemies, hearing that their purpose was discovered, gave over their inten∣ded invasion of the city, and so their counsell was brought to nought, we having notice thereof returned to our work; which was a while given over, that we

might be in a readinesse to withstand the enemies if they had come against us.

Vers. 16. The half of my servants wrought in the work, &c.] That is, though we returned to our work again, when we heard that the enemy had given over their plot of coming suddenly upon us to fight against us; yet after this we were the more carefull to be in a readinesse to resist them, lest they should again at some other time renew their conspiracie; to which end, first, there was never but half of my servants (that is my houshold servants and guard, or trained bands, whose captain Nehemiah was) employed in building the wall; the other half stood alwayes ready armed to keep off the enemy if occasion should be: and secondly, even those that were employed in building were also alwayes armed, as is expressed; vers. 17. They which builded on the wall, and they that bare burdens with those that laded; every one with one of his hands wrought in the work, and with the other hand held a weapon.

And the rulers were behind all the house of Judah.] To wit, to oversee them, and encourage them in their work, and sometimes perhaps when need was to help them too.

Vers. 17. Every one with one of his hands wrought in the work, and with the other hand held a weapon.] That is, even they also that wrought in the building were also alwayes armed, ready at all assayes to have joyned with the rest in resisting the enemy if he had set upon them: literally this cannot be understood; for how could they build the wall or lay burdens upon the shoulders of those that bare them, and yet all the while hold their weapons in one of their hands? It is therefore a proverbiall kind of speech, signifying onely that whilest they vvere busiest in buil∣ding, they had also their weapons ready at hand, to fight against the enemy if need were; for so Nehemiah explains this phrase in the following words. vers. 18. For the builders had every one his sword girded by his side, &c.

Vers. 22. Likewise at the same time said I unto the people, Let every one with his seruant lodge within Jerusalem, &c.] That is, he gave charge to the people that none of them should go out of the city to lodge, and that because he would have them alwayes in a readinesse to keep their turns, both of watching by night and of working by day.

Vers. 23. Saving that every one put them off for washing.] To wit, either their garments or their bodies: for upon occasion of legall pollutions the Jews did wash their bodies often.

CHAP. V.

Vers. 2. THere were that said, We, our sonnes and our daughters are many: therefore we take up corn for them, &c.] That is, having a great charge of children, that which we earn will not maintain us; and therefore we are constrained, whilest we work for the publick, to take up corn upon use of the nobles, and rulers, and rich men amongst us, to keep us from starving, and that by pawning or selline our children to them for servants, till we can redeem them; which we are never like to do, as is expressed, vers. 5. We bring into bondage our sonnes and our daughters to be servants, and some of our daughters are brought unto bondage al∣ready, neither is it in our power to redeem them; so that we are in as bad or worse

a condition, then when we were bondslaves in Babylon; and the having of many children, which is of it self a great blessing of God, is turned to us as a bit∣ter curse.

Vers. 3. We have morgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.] Even those that had not so great a charge of chil∣dren were forced to morgage their estates, because of the dearth that was amongst them.

Vers. 4. There were also that said, We have borrowed money for the kings tri∣bute, &c.] That is, though we had sufficient to sustain the charge of our selves and families, yet not also to defray the tribute that was laid upon us; but even to pay that, we have been constrained to morgage our lands and vineyards: for though the Jews had liberty given them to return from Babylon into their own countrey, yet they were to pay tribute there, as is evident, Ezra 4.13. If this city be buil∣ded, and the walls set up again, then will they not pay toll, tribute, and custome, and so thou shalt endamage the revenue of the king: and chap. 7.24. Also we certifie you, that touching any of the Priests, and Levites, singers, porters, Nethi∣nims, or ministers of this house of God, it shall not be lawfull to impose toll, tribute, or custome upon them.

Vers. 5. Yet now our flesh is as the flesh of our brethren, our children as their children.] That is, we are reasonable creatures, as well as they, not beasts; yea Is∣raelites of the seed and linage of Abraham as well as they, not heathens; though they use us as if we were not such.

Vers. 7. And I set a great assembly against them.] To wit, both of those that were oppressed, and those of the better sort in the congregation, that were not tain∣ted with this sinne: yea perhaps he called a generall assembly of all the elders of Israel, that the sight of the multitude of those that cryed out against them, and the hearing of so many of their brethren protesting against this which they had done, and Nehemiahs reproof in this publick assembly, all this together might humble them the more, and make them even ashamed of the evil they had done; which was according to that the Apostle adviseth concerning publick offences, 1. Tim. 5.20. Them that sin rebuke before all, that others also may fear.

Vers. 8. We, after our ability, have redeemed our brethren, &c.] That is, we have done what in us lay to free our brethren from their bondage in Babylon, and will you make them bondslaves again, onely to pay your useries and unjust exacti∣ons? even the bringing of the Jews out of Babylon, may be this redeeming of the Jews, whereof Nehemiah here speaks: yet happely the liberty granted by the Persi∣an kings to the Jews, that who would might return to their own countrey, did not extend to those that had been bought and sold; and therefore perhaps both Nehe∣miah and others had with their money redeemed many of those that were so sold, and so brought them also out of Babylon.

Vers. 10. I likewise, and my brethren, and my servants, might exact of them money and corn.] To wit, for money we have lent them: or as a recompence of our publick imployments.

Vers. 11. Restore, I pray you, to them, even this day, their lands, &c.] To wit, remitting the debt for which they were morgaged; for that he did require them to

remit the debt, as well as to restore the morgage, is evident by their answer, vers. 12. We will restore them, and will require nothing of them.

Also the hundred part of the money and of the corn, &c.] To wit, which they paid every moneth by way of use for the money, corn, &c. which they had bor∣rowed; as for instance, if they borrowed an hundred pounds, for a moneths loan they paid one pound, and for a twelve-moneth twelve pound; all which since they had unjustly exacted of their brethren, Nehemiah calls upon them to restore it again.

Vers. 12. Then I called the priests, and took an oath of them, that they should do according to this promise.] Some Expositours conceive, that some of the priests being guilty of this sinne of oppressing the people by taking usury of them, out of respect to their office, Nehemiah called them to him by themselves in private, and took an oath of them, that they should also do according to that which the people had promised; but I rather think, that it was the people of whom he took the oath, of whom it is said in the foregoing words, that they promised to do all that Nehe∣miah had required of them, and that the priests were called, either because it was the custome that the priests did give the oath to those that were sworn, or at least, because being sworn in the presence of the priests, who were the messengers of the Lord of hosts, the adjuration might be the more solemn and sacred, and those that were sworn, might be the more religiously affected with it.

Vers. 13. Also I shook my lap, and said, So God shake out every man from his house, and from his labour, &c.] That is, may God so cast him out of his house, lands, and estates, (which is here called his labour, because he means that which he had gotten by his labour) that performes not this promise, as by shaking of my lap, any thing that were therein would be now cast out of it; so that this ceremony of shaking his lap, was much like that of Pauls shaking his raiment, Acts 18.6. though that was to signifie another thing, namely, that he was clear of the bloud of the Jews, that would not embrace the truth he had taught them; he shook his raiment, and said unto them, Your bloud be upon your own heads, I am clean: and that also when Christ appointed his disciples, Matth. 10.14. to shake off the dust from their feet, as a witnesse against those that would not receive them.

Vers. 14. Moreover, from the time that I was appointed to be their governour, &c.] To shew, how unreasonable a thing it was in the richer sort to take usury of their poore brethren, he puts them in mind, that merely because he would not over∣burden the people, all the twelve years that he had been their governour, he had li∣ved wholly upon his own personall estate, and neither he nor his brethren had eaten the bread of the governour, that is, the allowance of bread and other necessaries, which had been alwayes given by the people, for the daily provision of their Go∣vernour and his family: As concerning the twelve years here mentioned, wherein Nehemiah had been their governour, see chap. 2.6.

Vers. 15. But the former governours that had been before me, were chargeable unto the people, &c.] To make it the more apparent, how loath he was to be chargeable to the people in regard of their poverty, and so by consequence to imply what an un∣mercifull act it was in the richer sort to oppresse them with usurie, he shewes here, that though he might have challenged a yearely allowance for his maintainance,

because all the governours had it that were before him, yet he required no such thing of them; The former governours had taken of them bread and wine, that is, a certain quality of bread and wine, and such other necessaries, besides fourty shekels of silver, to wit, for every day, or of the head of every family; but he durst do so. But now by the former governours, I do not conceive that Zerubbabel and Ez∣ra are meant; but rather those governours, which after Zerubbabels death till Ne∣hemiahs coming had the chief sway of government amongst the Jews, for Ezra was not sent as a governour, but as a scribe to teach them what they ought to do.

Yea, even their servants bear rule over the people.] That is, they also exacted what they pleased of the people.

Vers. 16, Yea, also I continued in the work of this wall.] Though in the third chapter, where it is fully expressed by whom the severall parts of the wall were re∣paired, there is no mention of any particular part thereof undertaken by Nehemiah; yet he might well say, that he continued in the work of the wall, because he was con∣tinually imployed in the oversight of the work, and was still with them, to direct and incourage the builders; yea, and because his servants were imployed too where most need was, to help in the work, as it followes in this verse, and all my servants were gathered thither unto the work: though he lived wholly upon his own pri∣vate means, yet both he and his were still imployed in the publick service.

Neither bought we any land.] Though the people being many of them much in∣debted, he might have had great bargains of them: and this is alledged as a proof, that neither he nor his sought to advance themselves; but onely sought the good of the people.

Vers. 17. Moreover, there were at my table an hundred and fifty of the Jews and rulers, &c.] The charge he was at in entertaining so many of the rulers, peo∣ple, and strangers daily at his table, is here alledged, (to wit, during the time of his being in Jerusalem: for it is likely that he was often away in Persia, and this charge constantly for twelve years together, would otherwise have spent a kings estate,) first, because hereby the people were much eased; for a heavie burden it would have been to them, if all this had been done at the common charge: and secondly, be∣cause this circumstance did much commend his not taking from the people that which the former governours had taken of them for their maintenance, to wit, that he was put to so great charge, and yet he defrayed it all of his own private means.

Vers. 18. Also fowl were prepared for me, and once in ten dayes store of all sorts of wine.] That is, besides the ordinary provision prepared for every day, e∣very tenth day I feasted them more liberally, and gave them store of all sorts of wine.

CHAP. VI.

Vers. 2. SAnballat, and Geshem sent unto me, saying, Come, let us meet toge∣ther in some one of the villages, in the plain of Ono, &c.] Which was in the tribe of Benjamin, chap. 11.30, 35. 1. Chron. 8.12. It is likely therefore that Sanballat appointed this place for their meeting, so near to Jerusalem, that Ne∣hemiah might be the more easily induced to come thither; but, saith Nehemiah,

they thought to do me mischief; that is, to slay me, or at least, to make me their prisoner.

Vers. 5. Then sent Sanballat his servants unto me, in like manner, the fifth time, with an open letter.] He sent the letter open, either to imply that what was written in that letter was no secret thing, but what was common in every mans mouth; or else that the messenger might shew it to others of the Jews before he came to Nehe∣miah, and so with the contents thereof might discourage them.

Vers. 6. It is reported among the heathen, and Gashmu saith it, that thou and the Jews think to rebell.] That is, that you may not think I pretend a rumour, when there is no such thing; I will name you one in particular who will confidently a∣verre it, and that is Gashmu, or Geshem, vers. 2. the king of Persia his deputy Lieutenant in Arabia; and that because hereby also you may see how farre the rumour is spread, and that their be some no mean men that will maintain it.

Thou buildest the wall, that thou mayest be their king, according to these words.] According to this report which is abroad of you.

Vers. 7. And thou hast also appointed prophets to preach of thee at Jerusalem, saying, There is a king in Judah.] That is. we have now a king again of our own nation, and shall not be in bondage any longer to forrein princes. I find some Ex∣positours of opinion, that such a rumour was indeed spread abroad concerning Ne∣hemiah, and that it was raised by occasion of the prophesies of Haggai and Zacha∣riah, concerning the near approach of Christs kingdome; which were by some per∣verted, as if they had been spoken of Nehemiah. But I think it may as well be supposed that there were no such rumours; but that they were merely forged by San∣ballat to scare Nehemiah, and in hope he would thereupon come to them to clear himself: for so Nehemiah answers, vers. 8. There are no such things done as thou sayest, but thou faignest them out of thy own heart.

Come now therefore, and let us take counsell together.] That is, let us meet and advise in a friendly manner, that we may see whether this report be true, and if it be false, what course is to be taken to discover your innocency, and to prevent the king of Persiaes displeasure against us.

Vers. 10. Afterward I came unto the house of Shemaiah the sonne of Delai∣ah, &c. who was shut up.] It seems this Shemaiah was a priest of the course of De∣laiah, 1. Chron. 24.18. and therefore called here the sonne of Delaiah, and that accordingly he had his house in the Temple: but withall it is evident, that he was accounted a prophet, though he was indeed a false prophet, and was hired at this time by Tobiah and Sanballat, to prophecy of the danger that was coming upon Nehemiah, purposely that he might be terrified and be wonne to hide himselfe, and so the hearts of all the people might be discouraged likewise, and some advantage by this means might be taken against them: why it is here said he was at this time shut up, the judgement of Expositours is divers: the most probable reasons that I find given for it, are, that he shut up himself, either first, to make a shew of a de∣sire to retire himself that he might pray with the greater liberty, and receive some revelation from God: or secondly, out of a pretence of fearing some sudden at∣tempt that would be made upon the city, which caused him to shut up himself, that he might keep out the enemy: or thirdly, that he did it as a propheticall signe that

such dangers were coming upon the city that men should be glad to shut up them∣selves, assaying thereby to hide themselves from the enemy: whereof when Nehe∣miah heard, for this very cause it was that he came to him.

And he said, Let us meet together in the house of God, within the Temple, and let us shut the doores, &c.] And thus under a pretence of perswading Nehemiah to shut up himself in the Temple that his enemies might not come at him, he sought by Nehemiahs cowardise to discourage all the people, as is before noted, and withall might have a purpose to deliver him up into their hands, having him thus fast shut up, that he could not escape to hide himself.

Vers. 11. And I said, Should such a man as I flee? &c.] Being called of God to do what I do, and being at present the chief magistrate and governour of this city, who am therefore to take care for the defence of the people, and to give them all possible encouragement both by word and deed, Should I flee, and that into the Temple, like a malefactour that sought to take sanctuary there? Surely this were the ready way utterly to discourage the people, and to bring a reproch both upon my self and upon them, as if I did distrust the providence and protection of God; and therefore were it to save my life, I would not do it. This I conceive was the full meaning of these words of Nehemiah; yet some think also that he refused to go in∣to the Temple, because it was not lawfull for any but the priests to go in thither, Numb. 3.38.

Vers. 12. And lo, I perceived that God had not sent him, &c.] To wit, both by the advice he gave, because it tended to the hurt of Gods people, and to beat him off by terrifying him from the work, which God had given him in charge; and like∣wise afterwards by the event, because the enemies came not that night to seize upon him, as Shemaiah had prophecyed they would.

Vers. 15. So the wall was finished, in the twenty and fifth day of the moneth Elul, &c.] The very doores of the gates being then also set up; which was not done before vers. 1. The whole work was finished on the twenty fifth day of the moneth Elul (which was their sixth moneth, agreeing most what with our August, and shewes that they undertook the work in the heighth of summer, when the dayes were at the longest, and the season every way most seasonable for building) and so all was dispatched in fifty and two dayes, to wit, from the time that they first be∣gan the repairing of the wall. Indeed, because it seems impossible that so great a work should be finished in so short a compasse, to wit, fifty two dayes, which was not full two moneths, therefore some Expositours understand these fifty two dayes to be meant of the time after the stone wall was finished, and that message was sent from Sanballat and Tobiah, whereof mention is made vers. 2. but because no such thing is here expressed, I rather understand it of the time wherein the whole work was fi∣nished. And indeed if we consider, first, that the walls and towers were not wholly razed to the ground, but onely battered and broken, and had many breaches in them: secondly, that there was a multitude of people who round about the city in severall places at one time were employed in the work, and did with much earnest∣nesse follow it: and thirdly, that it was indeed finished to the astonishment of the enemies, vers. 16. before they dreamed it could have been done▪ And it came to passe, that when all our enemies heard thereof, and all the heathen that was about

us saw these things, they were much cast down in their own eyes, for they perceived this work was wrought of our God: I say, considering all these things, it needs not seem so incredible that the work was begun and perfected in fifty two dayes.

CHAP. VII.

Vers. 1. WHen the wall was built, and I had set up the doores; and the por∣ters and the singers, and the Levites were appointed] By the Levites, thus distinguished from the porters and singers, are meant such of the Le∣vites, as were to attend upon the priests in their office: and the meaning of this clause is, either that Nehemiah did choose out and appoint some of these to perform some solemn service at the dedication of the walls by way of thanksgiving to God; or else that such of the porters, singers, and Levites, as had been some way imployed a∣bout the building, were now appointed again to return to their service in the Temple.

Vers. 2. I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem.] To his brother or kinsman Hanani (who first brought him word of the sad estate of Jerusalem, chap. 1.1, 2.) and to Hananiah the ruler of the palace, he gave charge over Jerusalem; that is, to see that the gates were care∣fully shut and opened in due time, and a sufficient watch for the better guard of the city alwayes maintained.

Vers. 3. And while they stand by, let them shut the doores, and barre them.] That is, let not those that have the charge of shutting and barring the gates, appoint or send others to do it for them; but let them at least stand by themselves and see it done as it should be. Some indeed conceive that this is spoken of Hanani and Ha∣naniah, to wit, that they were to see the gates shut up themselves: but the words seem more clearly to import, that it is spoken of them that by Hanani and Hanani∣ah should be appointed to this service.

And appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.] That is, every one to watch in that part which was nearest to his own dwelling; those that dwelt in the west parts of the city were not to be called to watch on the walls on the east-side, &c.

Vers 4. Now the city was large and great, but the people were few therein and the houses were not builded.] So that there was no proportion betwixt the walls without, and the houses of the city within; nor were the inhabitants sufficient for the defence of the walls in so large a circuit: which is alledged here as the reason why Nehemiah undertook the numbring of the people, according to their genealogies, as is related in the following verse. Some indeed of the chief of the inhabitants were carefull to build themselves stately and fair houses, Haggai 1.4 Is it time for you, O ye, to dwell in your cieled houses &c. but the whilest it seems the most of the hou∣ses lay ruinated and unbuilt: and though there came out of Babylon with Zerub∣babel fourty two thousand three hundred and sixty, Ezra 2 64. yet the greatest number of these happely chose to seat themselves in some other part of the countrey, rather then in Jerusalem: either because of the misery that had befallen the inhabi∣tants of this city formerly, when it was taken by the Chaldees; or because they found the city unfit to dwell in.

Vers. 5. And my God put into mine heart, to gather together the nobles and

the rulers, and the people, that they might be reckoned by genealogies.] To wit, that knowing the number of the people according to their severall genealogies, first, those families that belonged to Jerusalem might be appointed to dwell there: se∣condly, that as need was found, others might be also called in to inhabit Jerusa∣lem, though their progenitours had not dwelt there: thirdly, that according as men were found able they might be appointed to lend aid to the rebuilding of those houses in Jerusalem that lay in the rubbish. This assembly was gathered upon the first day of the seventh moneth, chap. 8.2. when they were first prepared by the hearing of the law, that they might the more willingly undertake what was impo∣sed for the common good; and then order was taken for these things, chap. 11.1. The rest of the people cast lots to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities, &c.

And I found a register of the genealogie of them which came up at the first, &c.] For their better proceeding a president was sought of their former numbring the people in the dayes of Zerubbabel, and this register was found that follows in the next verse, which in many things differs from that Ezra 2.1. and therefore it is thought that that in Ezra was taken and written when they were preparing to come out of Babylon; this, when they were come into Judea.

Vers. 6. These are the children of the province, &c.] What is to be noted for the understanding of this register of the genealogie of them that returned out of Babylon, we may see in the notes upon the second chapter of Ezra.

Vers. 70. And some of the chief of the fathers gave unto the work.] Some conceive that this is still a continuation of the register that was found, mentioned above vers. 5. containing a catalogue of what was given at their first return out of Babylon towards the building of the Temple, &c. And whereas it may be ob∣jected, that there is a great deal of difference betwixt that which is said to be given there, Ezra 2.69. and that which here is said was given; to this they answer, that all that was given by the encouragement of Cyrus, both by Jews and Persians, is there set down; here, onely that which was given by the Jews. But I rather conceive with other Expositours, that the register that was found, mentioned vers. 5. ended with the former verse, and that here now is added what was collected after the peo∣ple were numbred by Nehemiah, according to the president of the register that was found: for as there was a collection of money and other things made, when they were numbred according to their genealogies in Zerubbabels time, at their first coming out of Babylon, Ezra 2.68. so was it now also, onely that was merely for the building of the Temple, this was partly for the service of the Temple (for why else were so many priests garments given, mentioned in the following words) but in part also for the rebuilding of the city. See above, vers. 4.

The Tirshatha gave to the treasure.] That is, Nehemiah, chap. 10.1. and 8.9. Now those that sealed were Nehemiah the Tirshatha, &c. See the note also Ez∣ra 2.63.

Vers. 73. So the priests, and the Levites, and the porters, &c.] See the note, Ezra 2.70.

CHAP. VIII.

Vers. 1. ANd all the people gathered themselves together as one man, &c.] To wit, on the first day of the seventh moneth, vers. 2. which was the feast of trumpets, Levit. 23.24. and not many dayes after the wall was finished, which was on the twentie fifth day of the sixth moneth, chap. 6.15. Some Expositours conceive that this is but onely a more full and large relation of those things which were done long since at Zerubbabels first coming into Judea, and which were be∣fore more breifly related by Ezra, Ezra 3.1. &c. and that, first, because as the se∣cond chapter of Ezra ends, and the third begins, so with the same words in effect doth the seventh chapter of Nehemiah end and the eighth begin: and secondly, be∣cause it is not likely that Ezra, being sent to instruct the people in the Law of God, would suffer them so long, to wit, till Nehemiahs coming, to be ignorant of the main duties of Gods worship and service, as it seems now they were, vers. 14. And they found written in the Law which the Lord had commanded by Moses, that the chil∣dren of Israel should dwell in booths in the feast of the seventh moneth, &c. But these reasons are too weak to winne us to admit of such a confusion in the order of the hi∣story: rather therefore I conceive, that what is here related was done in Nehemiahs time, after the wall was finished, as is above related. The place where they met to∣gether was, as is here added, the street that was before the water-gate; a gate mentioned before, chap. 3.26. and in the street hereof it seems the people were as∣sembled, because the court of the Temple could not contain such a multitude.

And they spake unto Ezra the scribe to bring the book of the Law of Moses, &c.] See the note Ezra 7.1. and 6.

Vers. 4. And beside him stood Mattithiah, &c.] To wit, as witnesses ready to approve and maintain the truth of that which from the Law of God should be deli∣vered to them, and in their turn also to perform the work.

Vers. 7. Also Joshua, and Bani, &c.] That is, not onely Ezra did thus expound the Law unto the people, but others also of the priests and Levites caused the peo∣ple to understand the Law, because they could not all conveniently heare Ezra, they were divided into severall companies, and in each of them there were pulpits or scaf∣folds erected, as may be gathered, chap 9.4, from whence they read and expounded the Law unto them, there being severall teachers in each place that might successive∣ly discharge that work.

And the people stood in their place.] To wit, some in one company, and some in another, according to their divisions.

So they read in the book, in the Law of God distinctly, and gave the sense, and caused them to understand the reading.] It is a weak conceit of some popish Expo∣sitours, that they did reade onely that in the Syriak tongue to the people, which in the originall book was written in Hebrew, and that because the people, since their return out of Babylon, did neither speak, nor perfectly understand the Hebrew tongue, but the Syriak onely; for the words do plainly import that they expounded that which they read to them.

Vers. 9. And Nehemiah which is the Tirshatha.] See Ezra 2.63.

This day is holy unto the Lord your God, mourn not nor weep.] That is, this day

the Lord hath appointed to be consecrated to him, as a holy day of spirituall rejoyce∣ing and feasting together, Numb. 10.10. In the day of your gladnesse, and in your solemne dayes, and in the beginnings of your moneths ye shall blow the trumpet, &c. and therefore be comforted and chear up your hearts with the assurance of Gods mercy, and make not your selves unfit for the service of this day by your excessive and unseasonable mourning.

For all the people wept, when they heard the words of the Law.] Because they they perceived by that they had heard from their teachers, how many wayes they had broken the Law of their God, and had by that means provoked the Lord to poure forth those judgements upon them, which they saw he had long since threatned against those which did not obey his commandments.

Vers. 10. Then he said unto them, Go your way, eat the fat, and drink the sweet, &c.] This is meant of their feasting together with their peace-offerings, to which he addes, and send portions unto them, for whom nothing is prepared, that is, to the poore, the fatherlesse, and widows; which was according to the Law, Deut. 16.14. Thou shalt rejoyce in thy feast, thou, and thy sonne, and thy daughter, &c. and the Le∣vite, the stranger, the fatherlesse, and the widow, &c.

For the joy of the Lord is your strength.] That is, your rejoycing in the Lord his love and favour and manifold mercies, which he hath of late conferred upon you, and doth still continue to you, is that whereby you must be strengthened both in the outward and inward man.

Vers. 13. And on the secend day were gathered together the chief, &c. even to understand the words of the Law.] That is, to advise with him concerning some par∣ticular passages, which happely they had observed the day before in the expounding of the Law; amongst which I conceive one main thing was, concerning the keep∣ing of the feast of Tabernacles, whereof happely Ezra the day before had purposely spoken to instruct the people, because that feast was now nigh at hand; for so much seems to be implyed, vers. 14. And the found written in the Law which the Lord had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh moneth.

Vers. 16. And in the street of the water-gate, and in the street of the gate of Ephraim.] That is, the gate whereat they went out that were to go to the tribe of Ephraim, the meaning is, that they built them booths all over the citie, from the one end of the citie to the other, or in all the streets that were near to the Temple.

Vers. 17. For since the dayes of Joshua the sonne of Nun, unto that day, had not the children of Israel done so.] That is, from Joshuas time till then they had not kept this feast in such a solemne manner, with such celebration and devotion, as it was kept now. Joshuas time is mentioned, not the time of Moses, because happely till Joshua brought them into the land of Canaan they kept not this feast: it was a me∣moriall of their dwelling in booths, as they passed through the wildernesse out of Egypt. See Levit. 23.42, 43. and therefore till they were come into Canaan, and had left dwelling in tabernacles and booths, there needed no memoriall of it: but now that this feast so expressely commanded by God should be utterly disused and neglected from Joshua till then, a matter of a thousand years, in the times of so ma∣ny godly princes and priests, is methinks altogether improbable; besides, it is ma∣nifest

that in Zerubbabels time at the peoples first coming out of Babylon, which was long before this, they kept this feast, Ezra 3.4. They kept also the feast of ta∣bernacles, &c. and therefore the meaning of these words must needs be this onely; that from the dayes of Joshua till then they had not kept this feast so, that is, with such devotion and solemnitie. Wherein the difference was it is hard to say, yet one particular seems to be that which is expressed in the following verse; namely, that all the seven dayes, day after day, the prople met together and had the Law read and expounded to them; whereas formerly, because the first and last dayes were onely appointed to be more solemne convocations and great holy dayes, whereon they might do no work, Levit. 23.35, 36. their manner it seems had been to assemble the people, and reade the word onely on the first and last dayes, which was now re∣formed and the word was reade all the seven dayes, though the first and last were kept more solemnely, as the great holy dayes of the feast, as one of them is called, John 7.37. The last and great day of the feast: so much seems implyed, vers. 18. Also day by day, from the first day unto the last day, he read in the book of the Law of God: and they kept the feast seven dayes, &c. and to this some adde also, that they had never before built themselves booths upon the tops of their homes, as now they had done, as is expressely noted before, vers. 16.

CHAP. IX.

Vers. 1. NOw in the twenty and fourth day of this moneth, the children of Israel were assembled with fasting, &c.] To wit, the next day but one after the solemnity of the feast of tabernacles was ended: for the last and great day of the feast was the two and twentieth day of this moneth: seeing they were so carefull ac∣cording to the Law to keep the feast of trumpets on the first day of this moneth, and the feast of tabernacles on the fifteenth day, chap. 8.1, 2.—14. it is likely also that they omitted not to keep the day of atonement enjoyned by the same Law, which was a publick fast day, whereon they were to afflict their souls, and was to be kept on the 10. day of this moneth, Lev. 23.27. some five dayes before the feast of ta∣bernacles began; but yet having had the Law day by day all the feast of tabernacle-expounded to them, chap. 8.18. and finding thereby how grievously they had sinned, and how farre short they were still from that which God required them to be, they resolved to keep a publick fast, before the people now assembled at Jerusalem were departed thence (onely affording them one day to prepare themselves for it) where∣in they would bewail their sinnes, seek to God for mercy, and make a solemne cove∣nant with God, having first separated themselves from their strange wives and their children, whereof it seems they were particularly convinced by the reading of the Law, as is implyed in the following words, vers. 2.

Vers. 2. And the seed of Israel separated themselves from all strangers.] That is, from their strange wives and the children they had by them. This is again re∣peated, chap. 13.3. When they had heard the Law they separated from Israel all the mixt multitude: yea, some conceive that that which is before related concerning the Jews putting away their strange wives at the perswasion of Ezra, was done now; Ezra being still living, as is noted in the former chapter, vers. 2. but of this see the note, Ezra 10,

Vers. 3. And they stood up in their place, and read in the book of the law, &c.] That is, the whole congregations stood up in their severall places, and then the priests and Levites read in the law of God one fourth part of the day, and prayed and praised God another fourth part. The day consisted among the Jews of twelve houres, John 11.9. Are there not twelve houres in the day? the first three houres were allotted to the morning sacrifice, the three last to the evening sacrifice; and the other two fourth parts were allotted to these duties of Gods worship and service.

Vers. 4. Then stood up upon the stairs of the Levites, Jeshua and Bani, &c.] The people being divided it seems into eight severall congregations, accordingly these eight Levites stood up, each of them upon a scaffold or pulpit, erected in their severall assemblies, and prayed unto the Lord, and stirred up the people to joyn with them in praising God, as is expressed in the following verse: for those there mentioned, are the same that are here named, though three of them are there called by other names: for Bunni Bani and Chenani, are there called Hashabniah and Hodijah and Pethahiah.

Vers. 6. Thou hast made heaven, the heaven of heavens, &c.] See 1. Kings 8.27.

And the host of heaven worshipeth thee.] Not the Angels onely, but the sunne, moon, and starres, &c. are said to worship God, because in their kind they honour him, by being subject to his will and command.

Vers. 20. Thou gavest also thy good spirit, &c.] To wit, to their governours and teachers; not Moses onely, but the seventy Elders also, Numb. 11.17. by whom they were accordingly instructed and governed in the right way.

Vers. 22. Thou gavest them kingdomes and nations, and didst divide them in∣to corners.] That is, thou didest plant them in the severall parts and corners of the land of Canaan, some within Jordan and some without; yet some understand this of the heathen that were driven out of their dwellings before the Israelites.

So they possessed the land of Sihon, and the land of the king of Heshbon, &c.] Which was also, at that time when the Israelites took it, in the possession of Sihon, who had formerly taken it from the Moabites, Numb. 21.26. For Heshbon was the city of Sihon the king of the Amorites, who had fought against the king of Moab, &c.

Vers. 29. And hearkened not unto thy commandements, but sinned against thy judgements, (which if a man do, he shall live in them.] See the note, Levit. 18.5.

And withdrew the shoulder, and hardened their neck, and would not hear.] That is, they refused to submit to Gods government, but were stubborn and rebelli∣ous against him. It is a metaphoricall expression taken from oxen and other cattell, that will struggle and will not take yoke upon them; the like phrase we have, Zach. 7.11. But they refused to hearken, and pulled away their shoulder, and stopped their ears, that they would not hear; and so in many other places.

Vers. 32. Let not all the trouble seem little before thee, that hath come upon us.] That is, take compassion on us, and put an end to the miseries that we have a long time suffered, and resolve not to bring any more evil upon us, as if we had not yet suffered enough.

Vers. 36. And for the land that thou gavest unto our fathers, to eat the fruit

thereof, and the good thereof, behold, we are servants in it.] This is mentioned as a great aggravation of their misery, that they were servants in their own land, in the land which God had given their fathers for their inheritance; so that we reap not (say they) the benefit of the lands fruitfulnesse, but the kings that reigne over us, as is expressed in the following words, vers. 37. And it yeeldeth much increase unto the kings whom thou hast set over us, &c.

Vers. 38. We make a sure covenant, and write it, and our princes, Levites, and priests, seal unto it.] To wit, in their own name, and in the name of all the people.

CHAP. X.

Vers. 1. NOw those that sealed were Nehemiah the Tirshatha, &c.] To wit, in the name of all the rest, both of the magistrates, priests, Le∣vites, and people.

Vers. 8. These were the priests.] That is, all those above mentioned whose names are added after Nehemiahs; for we cannot hence inferre, as some do, that Ne∣hemiah was of the stock of the priests; his name being set in the first place onely, because he was at that time the governour of Judea.

Vers. 28. And the rest of the people, the priests, &c.] Here generally it is added, that all the rest that did not seal the covenant, did yet consent to that the o∣thers had sealed in their names, to wit, the rest of the people, the Levites, the por∣ters and singers, (and why the porters and singers are mentioned severally from the Levites, see chap. 7.1.) The Nethinims and all they that had separated themselves from the people of the lands, unto the law of God; that is, all of other nations con∣verted to the Jewish religion called usually Proselytes, their wives, &c. they clave to their brethren their nobles, vers. 29. that is, they consented to stand to this cove∣nant, which the others had sealed in their name as well as in their own.

Vers. 30. And that we would not give our daughters unto the people of the land, &c.] Besides the generall covenant, that they would carefully observe all the com∣mandements of God, these following heads they do particularly adde, because in these they had hitherto been exceeding faulty.

Vers. 31. And if the people of the land bring ware or any victuals on the sab∣bath day, to sell, that we would not buy it, &c.] Though it were not in their power to force the neighbouring nations to observe the Jewish laws, yet they bound them∣selves by covenant, that they would not buy any thing they brought to sell on the sabbath day; which notwithstanding many of them brake soon after, chap. 13.15, 16. In those dayes saw I in Judah some treading wine▪ presses on the sabbath, &c. there dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah and in Jerusalem.

And that we would leave the seventh yeare, and the exaction of every debt.] That is, that they would leave the land every seventh yeare to lie at rest, not sowing their fields, nor dressing their vineyards, nor gathering that which grew of it self, but leaving it free for others as for themselves; and that they would not exact that yeare their debts of those that were indebted to them, all which was enjoyned by the law, Levit. 25.3▪ 4, 5. &c. and Deut. 5.2. but had not been of later times ob∣served by them.

Vers. 33. For the holy things, and for the sinne-offerings.] Hereby I conceive is meant the peace-offerings, which were offered in the name of the whole congre∣gation and people of Israel; which therefore were provided, as here it is said, by a common contribution of all the people.

Vers. 34. And we cast the lots among the priests, the Levites, and the people, for the wood-offering, &c.] That is, because there was much wood to be spent in the service of the Temple, and there were not those treasures in the Temple, as had been formerly, wherewith it seems the wood had been in those times provided, both priests, Levites, and people, did unanimously at this time agree to undertake the charge and care of providing and bringing in wood for the service of the Temple; and so having equally divided the charge among them according to their families, and assigned to each family what they should bring in, the time assigned to every one when they should bring in that which they were appointed to provide, was deter∣mined by lot.

Vers. 36. Also the first born of our sonnes and of our cattell, &c.] That is, the price that was to be paid for their redemption, Numb. 18.15, 16. and conse∣quently also the redemption-money for the firstlings of all beasts that were not fit for sacrifice, and all this was for the priests that minister in the house of God, that is, for the priests that did at that time attend upon the service of the Temple; for the priests did onely attend there in their courses.

Vers. 38. And the priests the sonnes of Aaron, shall be with the Levites, when the Levites take tithes.] That is, the priests were also to have their share in the tithes together with the Levites, to wit, the tenth of tithes, Numb. 18.26. Thus speak unto the Levites, and say unto them when ye take of the children of Israel tithes, which I have given you from them for your inheritance, then ye shall offer up an heave-offering of it for the Lord, even a tenth part of the tithe: yea per∣haps, one of the priests the sonnes of Aaron was alwayes to be present when the Levites received the tithes of the people, as a witnesse that the priests portion was faithfully set out for them.

Vers. 39. And we will not forsake the house of our God.] That is, we will not fail to frequent the Temple, to serve the Lord there, and we will not leave it desti∣tute of any requisite provision for the service there to be performed.

CHAP. XI.

Vers. 1. ANd the rulers of tbe people dwelt at Jerusalem, the rest of the people also cast lots, &c.] Because there were not found enough in Jerusalem for the inhabiting and defence of the city; and people were loth to dwell there, be∣cause the neighbours round about did exceedingly envie the glory of this city, and were continually plotting some mischief against it, to the great perill of the inha∣bitants: and secondly, because withall as there was more safety, so also there was more profit in dwelling elsewhere, therefore one chief businesse that Nehemiah had to do at this assembly of the people was, after he had numbred them, to chuse out a sufficient number of the people to dwell there, see chap. 7.3, 4, 5. which to avoid all exception was done by lot. The chief rulers of the people of their own accord settled themselves to dwell (as reason indeed required) in this chief city of the king∣dome;

but for the people, the tenth part of them were chosen by lot, onely there were some that did voluntarily offer themselves to dwell there, vers. 2. and this taking of one in ten to dwell in Jerusalem, some Expositours look upon also as a shadow of the paucity of those that shall be received to dwell in the heavenly Jeru∣salem, to wit, that scarce one in ten even of those that professe themselves Gods people, shall dwell there; according to that Isaiah 6.13. But yet in it shall be a tenth, &c. and Jerem. 3.14. I will take you one of a city, and two of a family, and I will bring you to Zion.

Vers. 2. And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem.] That is, they commended them for it, and desired the Lord to blesse and prosper them.

Vers. 3. Now these are the chief of the province that dwelt in Jerusalem.] To wit, that were chosen now by lot to dwell there. In 1. Chron. 9. there is another catalogue of them, wherein more are mentioned then are mentioned here. But it seems in that both those that were chosen by lot, and those that voluntarily of∣fered themselves to dwell there, are set down; here onely those that were chosen by lot.

Vers. 4. And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin.] Because Jerusalem stood partly in Judah and partly in Benjamin, therefore those that were chosen by lot to dwell there, were of those two tribes: yet there were some also of Ephraim and Manasseh that dwelt there, 1. Chron. 9.3. which were doubtlesse of those that voluntarily profered themselves.

Vers. 5. And Maaseiah the sonne of Baruch, &c.] Concerning this catalogue of those that dwelt at Jerusalem, see 1. Chron. 9.5, 6.

Vers. 9. Second over the city.] That is, next in place and government after Joel afore-mentioned.

Vers. 16. And Shabbethai, and Jozabad of the chief of the Levites, had the oversight of the outward businesse of the house of God.] That is, such businesses as appertained to the Temple, but were to be done abroad not in the Temple, as the providing of those things as were to be bought with the money that was collected, &c. see 1. Chron. 26.29.

Vers. 17. The sonne of Asaph, was the principall to begin the thanksgiving in prayer.] That is, the principall of the singers, that used to begin the Psalmes when they sung and praised God.

Vers. 19. Akkub, Talmon and their brethren that kept the gates, were an hun∣dred seventy two.] See 1. Chron. 9.17 22.

Vers. 23. For it was the kings commandment concerning them, that a certain portion should be for the singers, &c.] That is, the king of Persia had commanded, that a certain allowance should every day be given them out of the kings treasure: this may have reference to the decree of Darius, Ezra 6.9, 10. or that of Artaxerxes, Ezra 7.23, 24. or happely to some new directions given by him to Nehemiah at his coming to Jerusalem. Some reade these words thus, that it was the kings command∣ment concerning them, that a sure ordinance should be for the singers, and so they understand it, either of David that he had established it as a sure ordinance that the singers should praise the Lord in the Temple every day; or else of Artaxerxes, that

he had ordained that according to the ancient custome, the singers should every day perform this service.

Vers. 24. And Pethahiah the sonne of Meshezabel, &c. was at the kings hand in all matters concerning the people.] That is, the king of Persia made use of him in all things he gave in charge concerning the people, as happely to gather the kings allowance for the Temple, to receive the peoples petitions, and it may be to assist the governour in matter of judgement.

Vers. 36. And of the Levites, were divisions in Judah, and in Benjamin.] That is, besides the Levites that dwelt at Jerusalem, there were some of them also allow∣ed to dwell in severall towns and cities of Judah, that they might teach the people the law of God in their severall divisions.

CHAP. XII.

Vers. 1. NOw these are the priests and the Levites that went up with Zerubba∣bel. &c.] Nehemiah intending here to relate with what solemnity they kept the dedication of the new built walls of Jerusalem, and how the priests and Leuites were imployed herein; first he sets down their ancestours, to wit, who were the chief priests and Levites in the dayes of Jeshua the high priest, and that came with Zerubbabel and Ezra, (or immediately after him) from Babylon into the land of Judea: and then secondly, who were the chief priests and Levites in the daies of Joiakim the high priest the sonne of Jeshua, &c. vers. 12. Now by the chief of the priests is doubtlesse meant in both these catalogues, the heads of the severall divisions of the priests, that did in their turns wait upon the service of the Temple, but then seeing there were twenty foure courses or orders of the priests, established by David, 1. Chron. 24.7. why there should be here but two and twenty menti∣oned in the first catalogue, and but twenty in the second, vers. 12. I find not any probable reason given by Expositours.

Vers. 9. Their brethren, were over against them in the watches.] That is, they were also imployed in other services of the Temple successively in their severall courses.

Vers. 10. And Jeshua begat Joiakim Joiakim also begat Eliashib.] The names of the high priests from their coming out of Babylon, to the ruine of that Persi∣an Monarchy are here inserted, amongst other reasons, no doubt, because in those dayes the years of the Hebrews common-wealth, were noted by the years of the high priest; for kings they had none, as in former ages: and as for this Joiakim the sonne of Jeshua and father of Eliashib, he was happely the same that is often men∣tioned in the Apocryphall story of Judith, see Judith 4.6. and was doubtlesse the high priest in or about the time when Artaxerxes sent Ezra to Jerusalem Ezra 7.1. for Eliashib his sonne, who succeeded him, was high priest when Nehemiah came first to Jerusalem with commission to build the walls of Jerusalem; for he then built the sheep-gate, &c. chap. 3.1. Then Eliashib the high priest rose up with his bre∣thren the priests, and they built the sheep-gate, &c. though afterward, Nehemiah be∣ing with Artaxerxes in Persia, he did very grossely misdemean himself in his place, lodging Tobiah to whom he was allyed by mariage, (as also to Sanballat, chap. 13.28.) in the very chambers of the Temple, chap. 13.4, 5. Before this Eliashib

the priest having the oversight of the chambers of the house of our God, was allied unto Tobiah, and he prepared for him a great chamber, &c.

Vers. 11. And Joiada begat Jonathan, and Jonathan begat Jaddua.] This Joi∣ada, Jonathan, and Jaddua, were doubtlosse high priests in the times of those kings of Persia that succeeded Artaxerxes Longimanus (whose cup-bearer Nehemiah was,) to wit, Darius Nothus, Artaxerxes Mnemon, Artaxerxes Ochus, Arses, and Darius the last called Codomanus, who lost the Empire to Alexander the great; for as Josephus reports, this Jaddua it was that met Alexander the great in his pon∣tificall robes, when he came against Jerusalem; with the glory of whose presence that great conquerour was so stricken, that he granted the Jews all, and more than they desired. Nor needs it seem strange that Nehemiah should live to see so ma∣ny successions of high priests; for happely he was very young when he was Artax∣erxes cup-bearer: and secondly, happely Jaddua (who lived in Alexanders time) was not yet high priest when Nehemiah wrote this, but was onely added to the rest, because he was to succeed his father Jonathan: and thirdly, God doth usually grant long life to those whom he raiseth up to be great instruments of good to his Church. But however it may well be which others say, that this clause was inser∣ted after Nehemiahs death by some other holy man of God.

Vers. 12. And in the dayes of Joiakim, were priests, the chief of the fathers of Seraiah, Meraiah, &c.] That is, Meraiah was the head or chief of that or∣der in the dayes of Jehoiakim, of which Seraiah was head or chief, vers. 1. in the dayes of Jeshua: and so we must understand all the rest that are named in this se∣cond catalogue.

Vers. 17. Of Miniamim, of Moadiah, Piltai.] The meaning of this clause is, either that Piltai was the head of both these families; or else that he was the head of the family of Miniamin, who was descended of Moadiah.

Vers. 22. The Levites in the dayes of Eliashib, Joiada, and Johanan, and Jad∣dua, were recorded, &c.] Having set down in the ten foregoing verses, who were the chief priests in the dayes of Joiakim the sonne of Jeshua; here we are told that both the chief Levites and priests in the dayes of the following high priests, to wit, Eliashib, Joiada, and Johanan, (the same that is before called Jonathan, vers. 11.) and Jaddua even to the reigne of Darius the Persian, that is, Darius Codomanus the last Persian king, who was vanquished by Alexander the great were recorded; which is as if it had been said, being recorded elsewhere, there is no need of re∣peating them here again. Now because Jaddua is here again mentioned, it is thought by some, that this verse was also inserted after the death of Nehemiah.

Vers. 23. The sonnes of Levi, the chief of the fathers, were written in the book of the Chronicles, &c.] Here we are told where the names of the chief Le∣vites before mentioned are recorded, untill the dayes of Johanan, or Jonathan the sonne, that is, the grandchild of Eliashib, vers. 11. (and because many of them li∣ved also in the dayes of Jaddua, in the foregoing verse he also is mentioned) name∣ly, in the book of the Chronicles, which whether it be meant of the Scripture Chronicles or no, it is hard to say.

Vers. 24. And the chief of the Levites, &c.] To wit, in the dayes of Joi∣akim;

for so it is expressed, vers. 26. These were in the dayes of Joiakim the sonne of Jeshua, &c.

Vers. 27. And at the dedication of the wall of Jerusalem, they sought the Le∣vites, &c.] For as at their first taking possession of any new built house, they used to dedicate it with feasting, prayer, and praising God (as it is noted, Deut. 20.1.) whence is that title of Psalme 30. A Psalme and song at the dedication of Davids house, so now they resolved to keep a solemn festivity for the dedication of the walls of Jerusalem; to wit, with praying to God that he would blesse them and make them a means of safety to his holy city, and with praising God with Psalmes of joy and thanksgiving, the rather because the walls were so miraculously finished in so short a time, maugre all the opposition of their enemies.

Vers. 30. And purified the people, and the gates, and the wall.] To wit, by sprinkling upon them the water of purifying, as also by praying and praising God, as in the former note.

Vers. 31. Then I brought up the princes of Judah upon the wall, &c.] Viz. to∣gether with the Levites and many of the people, as is expressed, vers. 38. and then being altogether in one place, Nehemiah appointed two great companies of them that gave thanks, that is, he divided them into two companies; in the one company was Ezra, who went formost, vers. 36. with whom went those Levites and priests men∣tioned, vers. 32. &c. to the end of the 36. verse, with half of the princes, vers. 32. yea, and half of the people, vers. 38. in the other company was Nehemiah, vers. 38. and the other half both of the princes and people, vers. 38, 40. and likewise those priests and Levites mentioned, vers. 41.42. And then being thus divided, Ezra and his com∣pany turned on the right hand toward the dung-gate; Nehemiah and his compa∣ny to the left, toward the tower of the furnaces, vers. 38. and so met both at last in the Temple, vers. 40. which was in the west of the citie; whence it seems they be∣gan on the east-side, Concerning the severall gates here mentioned, see the severall notes on the second and third chapters of this book.

Vers. 44. And at that time were some appointed over the chambers for the trea∣treasures, for the offerings, for the first fruits, &c.] Which the people had newly covenanted to bring in yearely according to the law for the priests and Levites.

Vers. 47. And the Levites sanctified them unto the children of Aaron.] That is, the tithe of their tithes the Levites set apart for the priests.

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.