A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vols. 2-4. Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small. By John Mayer, doctor of divinity.

CHAP. VIII.

BEcause Nehemiah had spoken before of his intent to gather the people toge∣ther from all parts, that he might the better provide for the peopling of this City, he novv shevveth before the putting of that his purpose in execution, that in the seventh moneth, the first day of the moneth, the people came together * 1.1 from all parts to Jerusalem, yea, they vvere there assembled that day, to heare the book of the Lavv read by Ezra, because that day vvas a feast of blovving Trum∣pets, according to the Lavv, Levit. 23. 24. and at such times the Priests used to read and expound the Book of the Lavv unto them, yea this vvas commonly done * 1.2 every Sabbath day. The place vvhere, vvas the street by the vvater gate, that is, sayth Lyra, the Court, into vvhich men assembled together to prayer and hearing

of the Word, for this was right over against this gate, although not very nigh unto it, and resembled a broad and spacious street, for which it was thus called. And the people are said to have come altogether, as one man, to shew their great diligence, and to give us example, as also, where it is said, that both men and wo∣men assembled there, and did harken attentively from morning till noontide, * 1.3 which was a long time, whereas now the attention of many, will not reach unto an houre, but they give way to drousinesse. What part of the Law was read now [Note.] it is not said, but most probably the ten Commandements, and the threatnings added thereunto to transgressours, and exhortations to observe and keepe them, because the people are said to have wept vers. 10. And as Ezra being assisted with * 1.4 Priests on his right hand and left, read out of the book of the Law in one part of this Court, and blessed God, all the people standing and lifting up their hands, and then bowing their faces to the ground, and worshipping said, Amen: So certain * 1.5 Levites in another part, read the book of the Law distinctly to others of the people, for they could not all stand to heare one, being so many, and expounded it unto them, that they might the better understand. A notable president shew∣ing, [Note.] both how the Scripture should be read in the congregation, viz. with inter∣pretation, and what reverence and affection should be shewed by the people, in standing, bowing, and saying, Amen, to the blessings and praises that are given to God by their teachers. And because when Ezra disposed himselfe to read, and teach the Law, he began with blessing of God: Lyra well noteth, that from his example we learn to begin our reading vvith prayer, and likevvise our preaching * 1.6 at all times, as is commonly used by all our Ministers.

The people hearing the threatnings of the law for sin, and knowing their own * 1.7 guiltinesse wept for sorrow, being moved the more by thinking upon their late sufferings. But Nehemiah, Ezra, and the Levits forbade them to weepe, because it was a day of joy, for such was every new Moon, Numb. 10. 10. Here it is not to be conceived, that they spake altogether, for that had been a confusion, but some in one part of the assembly and some in another, as was necessary, that in all parts they might be heard. Whereas Lyra having somtime thus expounded it by & by * 1.8 recanteth, because it is sayd, they came together as one man, whereupon he inferreth, that they were not spoken to division, but altogether as if they had bin one man, & so expoundeth Ezraes and the Levits speaking, as if he only taught, & they assisted him, by repressing the noyse made amongst the people by their weeping, I cannot herein assent unto him, because it is expresly sayd, that the Levits also taught and gave the sense, and both Nehemiah, he and they admonished them to ceasse weep∣ing at this time, &c. that is, each one where he might best be heard. Neyther did their comming together as one man hinder their being divided, when they were there, as necessity required, that they might heare the same things from divers teachers, which they could not all at once heare from one of the name Athersata, see before Ezra 2. 63.

Also the people are bidden to goe home and make merry, and to give some of their good cheer to the poore, and the Levits especially looked to the stilling of * 1.9 them, that they might not continue in lamenting. So wee see there is a time to laugh and to be merry as well as to weep, and we must rejoyce in God in dayes of thanksgiving as well as weep in dayes of humiliation. And then do wee keepe times of rejoycing aright, when as we see our selves more liberally, so we feed the [Note.] poore also, and thus it was appointed to be done at the Feast of Purim by Hester, and Mordecai, and Christ commands it, Luke 14. Yet in all Festivalls, and al∣ways we must keep within the bounds of temperance.

And the next day came the Princes of all the people and Priests and Levits to Ezra, &c. because Ezra was most expert in expounding the Law, even they that * 1.10 taught other•• came to learn of him, how some things, that were more doubtfull and difficult should be understood, that they might be the better able to informe the people. And here is a president given to men of understanding after hearing [Note.] to enquire of the Preacher more, if they be unsatisfied, as touching the full know∣ledge of any thing by him taught.

Then having found the law of keeping the Feast of Tabernacles the same * 1.11

moneth, they prepared for that also. But it is to be understood, that there were three times appointed in the Law to be kept holy in this moneth. 1 the Feast of blowing * 1.12 Trumpets, as Lyra sayth, in remembrance of Isaacks being delivered, when he was about to be sacrificed, the first day. 2 In remembrance of the sin of Idolatry cōmit∣ted in the Wildernes with the golden Calf, & for the expiation thereof upon the 10 day, which was appointed to be a day of humiliation for ever. 3 In remembrance of their dwelling in tents for the space of forty yeers, being all that time miraculous∣ly fed with Manna from Heaven, the 15 day. Now hee having shewed, that the first day was kept, omitteth to speak of the next, touching which yet some think, that it is to be presumed, that it was kept also, because they had so good a guide, viz. Ezra, although here passed over in silence. Lastly, hee sheweth, that the Feast of Tabernacles of seven dayes continuance was kept, and Chap. 9. 1. a day of humiliation immediatly after those dayes ended, for their great sin in making marriages with Idolaters. For the Feast of Tabernacles beginning the 15 day, the seventh was the 21 and the eighth, wherein was also a solemne Assembly the 22, after which in the 23 day, they separating themselves from such Wives as they heard by the Law read unto them, that they ought not to have taken, they came again together the 24 day to humble themselves in fasting and prayer therefore. So that it seemeth, the tenth day was not at this time kept for humiliation, upon what occasion we know not, but certainly there was some impediment necessarily hindring it, as the High Priests not being vvell, or accidentally polluted, or some other great cause, wherefore the 24 day was kept in stead thereof.

But to return to the Feast of Tabernacles now kept, it is sayd here, that it was * 1.13 not so done, since the days of Joshuah, the son of Nun, and the reason hereof is rendred, Verse 19. because now they kept holy seven dayes together, the Law be∣ing read and expounded unto them every of those days, whereas by the Law made, Levit. 23. 39. they were required to rest only the first day and the eighth, and they rested now every day to attend unto the vvord through the great desire, which they had unto it, that by hearing it day after day they might be brought to take better heed unto it to live accordingly, by the neglect vvhereof they had hitherto suffered so great misery. Thus Junius, but Pellican referreth the preference made * 1.14 of this to the joy, which vvas novv greater, then at any time before by reason of their Walls nevv built, vvhich had lyen vvast so long, and their deliverance from their enemies round about, so that they might novv so quietly keep holy dayes to the Lord, vvhich they could not do in the long time of their captivity, viz. 70 years, nor since their return, because the City lay open to the assaults of the Ene∣my untill this time. Lyra understands it both in respect of all Israel novv gathe∣red * 1.15 together as one man, the like to vvhich hath not bin sayd before, and in regard of the case vvherein they vvere being servants and tributaries to a forreigne King and poore, vvhereas formerly they vvere free, and rich, and prosperous, having mighty Kings of their ovvn, and it is as if it had been sayd, never vvas such a Feast of Tebernacles kept by Israel in so poor a case, and yet so unanimously con∣senting about it. I think not for one, but for all these respects this Feast novv kept is thus preferred.

And the eighth day they made a gathering according to the right, so the vulgar * 1.16 Latine and Lyra, they gathered for necessaries about the Temple, Junius a day of Interdiction, but the Hebrew vvord here used is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth retention, and nothing else is hereby meant, but holding of the Congregation together, as the Lavv appointeth, for there must be an holy convocation the first, and againe the eighth day, vvherein no servile vvork must be done.

Notes

• * 1.1

  Vers. 2, 3.
• * 1.2

  Acts 15.
• * 1.3

  Vers. 4.
• * 1.4

  Vers. 5, 6, 7.
• * 1.5

  Vers. 8, 9.
• * 1.6

  Lyra.
• * 1.7

  Vers. 10.
• * 1.8

  Lyra.
• * 1.9

  Vers. 11, 12.
• * 1.10

  Vers. 13.
• * 1.11

  Vers. 14.
• * 1.12

  Levit. 23. Lyra.
• * 1.13

  Vers. 18.
• * 1.14

  Iunius. Pellican.
• * 1.15

  Lyra.
• * 1.16

  Vers. 19.