Commentary on the Old Testament Volume 2-4

CHAP. I.

IN the first year of Cyrus, that the word of the Lord by Jeremiah might be fulfilled, he stirred up the spirit of Cyrus, &c. What the word of the Lord was, Jer. 25. and chap. 29. hath been enough spoken of before. For his stirring up of Cyrus to give the Jews this liberty. Josephus saith, that he was moved to this by reading Es. 44. 21, 22, 23. Theodoret, that Daniel having some familiarity with him by reason of the great grace done unto him by his Uncle Darius, in setting him over all the Kingdom, shown him that prophesy, wherein he was named long before he was born (for it was 170 years before this) and it was foretold of him, as of the servant of God, that he should take order for the building of Jerusalem and of the Temple, and that Jerusalem should then be inhabited again, and that the waters of Babylon should be dried up. And it may well be thought, that by reading this prophesy so plainly intimating a spirit above all the gods of the Heathen, for the knowledge of things to come, and by those things that had happened about Daniel, he being preserved in the Lions den, and having expounded the writing upon the wall to Belshazzar, which none of the Magicians could do, he was not only stirred up to this, but attained to such knowledge of the true God, as that he worshipped and served him.

For he calleth him the Lord God of Heaven, &c. and ascribing unto him his ample dominion over all the Kingdoms of the earth, for he saith, that he had given them unto him, hereby acknowledging both, that all are the Lord's and at his disposing, and that he got them not by his own power, but by God's providence, whose will therefore revealed in the prophesy of Isaiah, he would apply himself diligently to do in providing for the rebuilding of his house at Jerusalem, so long ago ruined. By all the Kingdoms of the earth given unto him, understand all the kingdoms of Asia, that wast part of the earth, where he reigned, for in other parts he reigned not. For the piety in this King and care about building the house of the Lord, Pelican doubteth not to call him a type of Christ.

Who is there amongst you of all his people? the Lord be with him, and let him go upto Jerusalem, &c. Here he acknowledging the Jews to be God's peculiar people, giveth liberty to all, that would, to return, wishing prosperity unto them, and Verse 4. such as would not, but continue still in those lands he required by this his Edict to give to such, as could go, necessaries for their journey, and gifts for the house of the Lord, which they that went, should build. For he supposed, that the poorer sort would be readiest to go and labor in that work, and that many of the richer, who had settled themselves in the Countries, where they lived, would stay there still, wherefore it was necessary, that they should be holpen by these. Whereas he saith, he is the God that dwelleth at Jerusalem, it is not to be conceived, that he thought him properly the God of that place, because he said before, that he was the God of Heaven, but hereby he declared a most true faith touching God, viz. that the God, who appointed a Temple to be built him at Jerusalem, and his worship to be maintained there, as he prescribed, was the only true God of Heaven, who ruleth over all the World, neither are any of those, whom the Heathens worship, true God's, but dumb Idols. Thus by God's providence a King of the Gentiles, to the shame of the Kings of Judah, provided for the building of that Temple to the honor of God, which by their sins had been pulled down, a very figure of that, which was done under the Gospel, when the Gentiles being intent to the building of the spiritual Temple, gave occasion to provoke the Jews to jealousy, as is said, Rom. 10. 19. And when they corrupted and oppugned the true faith, he confessed it, as the Gentiles also under the Gospel did.

Then arose the chief of their fathers Families of Judah and Benjamin, &c. whom their neighbors confirmed with vessels of silver, with gold, &c. So many of the Jews, as whose hearts God stirred up, went to Jerusalem to build, and with them many more of the poorer sort, who had not of their own wherewithal to defray the charges of the journey, these, their neighbors, that is, the rich Jews, who stayed still did help with their silver and gold, and cattle or beasts to bear burdens, but according to some, as Lyra saith, the Gentiles amongst whom they dwelt, for the respect, which they bare to Cyrus, who commanded it, helped them with these things. And I see not, but that it may well be thought, that they were holpen both by the one and the other.

And King Cyrus himself brought forth the vessels of the house of the Lord, which Nebuchadnezzar had carried away 70 years before, by the hands of Mithredates his Treasurer, and delivered them to Sheshbazzar, Prince of the Jews. Who this Sheshbazzar was is not agreed, for whereas Expositors commonly say, that he was otherwise called Zerubbabel, which name followeth here, chap. 2. 2. and chap. 3. 8. Junius approveth it not, but upon such a reason, as I conceive not of, viz. because chap. 25. Thainai and his companions in their letters to Darius would not have omitted to mention the Nation, to load the Jews cause with more hatred. But to prove, that he was the same man, who was otherwise called Zerubbabel, the son of Shealtiel, the son of Iechoniah, let it be considered, that after this Sheshbazzar is named no more, in speaking either of those that went to Jerusalem, chap. 2. or of the prime builders there, ch. p. 3. and 4. but only chap. 5. 14. where certain Persion Princes write to Darius, what the Jews said was decreed by Cyrus that name is again mentioned, and that Sheshbashazzar laid the foundation of the Lord's house, verse. 16. whereas, chap. 3. 8. it is plainly said, that Zerubbabel did it, thus proving him to be the same man. He was by the Persians then called Sheshbazzar, but by the Hebrews Zerubbabel, that is, a stranger to Babel, because it was hoped, that in his time they should again depart from Babylon, to go to Jerusalem. Yet the Hebrews by Sheshbazzar understand Daniel, whereas indeed the name given him in Babylon was Belshazzar, and he speaks of himself as being still in Babylon, Anno 3 of Cyrus, whereas this man took charge of the precious vessels carrying to Jerusalem, and carried them, verse. 11. whereas it is said, verse. 5. that the chief of the tribe of Judah and Benjamin, and so many as whose hearts God stirred up, arose to go to Jerusalem, it is to be understood, so many of other tribes, as Junius noteth, 1 Chron. 9. 3. and Lyra likewise, who saith, That many of other tribes were joined to the kingdom of Judah in Josiah his time, 2 Chron. 34. and so they were together carried away captive into Babylon, and returned together. Whereas their rising up to go is spoken of, as if they had gone immediately after the liberty given, Comestor saith, That they made such slow haste, that they went not, till the third yeereafter, when Zachariah and Haggas by their prophesying stirred them up. And this he seemeth to ground upon Jerome, who saith, That the seventh year of the seventh Decad was the first of Cyrus, and so in his third, full seventy years were expired. But whereas he saith, That they went not, till they were stirred up by Zacharias and Haggai, this agreeth not to the foresaid time, because their prophesying was many years after, viz. the second of Darius, Ezra 2. 24. 5. 1. that is, as Junius saith, of Darius Nothus betwixt which and the first of Cyrus were 107 years. But according to others, it was Darius Histaspis, and so the building was hindered but sixteen or seventeen years. I see no reason therefore why we should follow Comestor herein, but hold rather, that so soon as they had leave given them by Cyrus, they prepared to return, and returned, as is here said. And yet, as Pelican saith, All that were godly returned not, as Daniel and Mordecai, &c. for by a divine providence some such were held still in Babylon, that by their means others who remained, might be upheld in the knowledge and worship of the true God, and many of the Gentiles converted.

In reckoning up the vessels of Gold and Silver belonging to the Temple, about 2500 being numbered, it is said, they all were 5400, because it was thought good not to give the particular sums first, of all the kinds, to avoid tediousnosse, so Lyra. Yet in the Greek of Sixtus, there are reckoned up by their kinds 5496. Josephus hath 4210. All that which is said in this Chapter is morally, or rather allegorically applied thus by Lyra. Cyrus figured out Christ Jesus, being therefore called Christus Domini, Isaiah 45. For as he proclaimed liberty, when God had given him all kingdoms, to all God's people to go and build the Temple: so Christ having all power given unto him in heaven and in earth, as he said, gave liberty to the captives by sin, and then the chief of their Fathers Families rose up, that is, the twelve Apostles, and the seventy Disciples and others, who were moved by the Lord to this work amongst the Gentiles, by preaching and working miracles to build up the spiritual Temple, being holpen by their neighbors, when as the people, amongst whom they preached, sold and brought in the price of their possessions and laid them down at the Apostles feet. The precious vessels of the Temple which Nebuchadnezzar had carried away, and put in the Temple of his gods, now restored by Cyrus, figured out men, whom the Devil had used as his instruments to serve sin in former times, now by Christ restored to their right use, viz. to serve God in holiness, &c.

CHAP. II.

ANd these are the men of that Province, who ascended, &c. That is, saith Lyra, of the Province of Judea, Junius of the Province of Babylon: but because in Hebrew it is, The children of the promise, I rather assent to Lyra, as also Hugo doth: for they are said to be the children of a promise, who are the natives thereof, and not who have dwelt in such a Province, and been kept there, although along time, unless it shall be thought that they of ver. 59. were of some other Province of the Chaldees, for then more probably these were of the Province of Babylon, of Judea, called a Province, see Nehemiah 1. 2. And their names and number are set down, saith Pelican, for the credit of them and their posterity in future times, for that they were the first, that shown their love to the holy City and Temple in returning from a Country where they had been so long settled, and now were well, having a King that was so well affected towards them, to a place void and desolate, ver. 2. which came with Zerubbabel, Jeshuah, Nehemiah, &c. Zerubbabel is here first named, as being the Prince of the Jews, as hath been already shown in speaking of Sheshbazzar, which was but another name of the same man. But when the setting up of the Altar cometh to be spoken of, Chap. 3. ver. 2. Ieshuash the Priest is first named, and then Zerubbabel, but ver. 8. the order is again altered, Zerubbabel and Ieshuah. Lyra in his Prologue upon Ezra saith that howsoever their names are placed, the High Priest was now and from henceforward the chief Governor of Judea, for which he allegeth Zacharia 6. 11, 13. where crowns of gold are appointed to be made, and to be set upon the head of Ieshuah the High Priest, and he is set upon a Throne, and therein to rule, so that now he saith, there was a third form of Government, the first having been by Judges, the second by Kings, the third was by Priests, and under this the people were better restrained from idolatry, then under either of those two, seeing idolatry was no more after this by the Jews set up in that land. But Hag. 1. 1. Zerubbabel is called Duke or Prince of Judah, and likewise, Cap. 2. v. 3. and by the course of the sacred History, it seems that the Scepter once set up in Judah, must not depart from it, till the coming of Shiloh, that is Christ Jesus, as Jacob prophesied, Gen. 49. 10. and David's house was not to be without a light forever, of which Zerubbabel came. It is therefore more consonant to the Scriptures to hold, that the people were now under a Prince of the Royal Line of David, as the chief and the high Priest, as a second unto him, they jointly governing as one supreme Magistrate, yet Josephus saith, that the chief authority was in the High Priest. Touching Nehemiah he is here spoken of by anticipation, for he went not till Anno 20 of Artaxerxes, who according to the computation of Junius, began not to reign till after 125 years from this time, unless some other Nehemiah be meant. The company that went up with these leaders, are first summed particularly by their families, ver. 3, 4, 5, &c. to ver. 61. and then generally altogether, ver. 64. 42360, but if we compare the particulars with the general, we shall find that this exceedeth them above 10000. R. Solomon resolveth this by saying, that in the particulars are put only the men of three Tribes that returned, Judah, Benjamin, and Levi, but into the general came also those of other Tribes, who returned with them, as hath been before noted. Junius, that they who could not find their Genealogies, who were not summed up before, make up this number. But seeing there be so few families of them spoke of, it is improbable that they should amount to so great a sum, rather both they, and so many of other Tribes as were mixed amongst them together make up this sum. The Hebrew Chronicle also saith, that the men of other Tribes come under the general number. These also were amongst those that went up from Thelmelach, Telcharseha, Cherub, Adan, and Immer, &c. These are the names of places about Babylon, from whence also they ascended, as well as from Babylon it self, but because they could not show their Genealogies, it was uncertain whether they were Israelites or not, for which cause certain possessions could not be assigned unto them in that Land, but being of the same faith, they were not rejected, whether they were Israelites or strangers, but received into their society. Only such as said that they were of the Priests, but could not show their Genealogies were kept from the Priests office, whereupon Lyra groundeth, that it is necessary for a stranger nowadays, coming into any place to show his Ordination, before that he be suffered to celebrate.

For Athersata said unto them, that they should not eat of the most holy thing, until there arose a Priest with the Urim and Thummim. Junius readeth it, The Kings Commissary said, expounding it of the aforesaid Sheshbazzar. But Lyra saith, that he is commonly held to have been Nehemiah, seeing he is expressly set forth by this name, Nehem. 8. 10. he was Hatharshatha. But because Nehemiah came not to Jerusalem till many years after, he could not be meant here, but he who in the Chaldee tongue, was for his authority called so, that now was appointed, as Prince, and that was Zerubbabel, or Sheshbazzar. For although the Jews had now liberty given them to return, yet they were never more after this captivity a free, but a tributary people, either to the Persians, Greeks, or Romans, so that the only difference was, in the time of their captivity they served a foreign Nation in another Land, but after their return in their own Land. For Cyrus made Sheshbazzar Prince first, and Artaxerxes Nehemiah, and then Ezra afterwards, giving him power to make other Magistrates. But whether the Prince or the High Priest was the chief Governor it is uncertain, although Josephus saith, that the High Priest was, until the time of the Assamonei who wrested the government from him, and Lyra following Josephus, as hath been already shown, but certain it is that sometimes the chief authority was in the High Priest also.

Untill a Priest should arise with the Urim and Thummim, that is, saith Josephus, to declare the will of God hereby: For the precious stones in the High Priests Breastplate, called, the Urim and Thummim, light and perfection shining bright, when God was consulted withal, as some hold, was taken for an answer, in way of granting the thing desired. But thus say the Hebrews, they never did more after the Babylonish captivity, and therefore this touching those that could not show their Genealogy, was never resolved.

Besides their servants and maids 7337, amongst whom were 200 singing men and women. These and their cattle, of which, ver. 66. that is, horses 736, mules 245, camels 435, asses 6720, are reckoned apart as their substance, which they had gotten in Babylon, where they had been permitted to live under a Governor of their own Nation, and these beasts served to carry such as were weak, and their wives, and little ones, and stuff. For the journey was long, viz. 680 miles. Those of their servants which were singers, are thought by Junius to have been bought by the Levites, as having skill in song and music, because through dis-use near the space of 70 years, they had lost it, Pelican, that they used them to sing by the way, to express their joy for their return. Ver. 69. When they were come to the house of the Lord, the chief offered towards the charges of building it 61000 dramms of gold, and 5000 pounds of silver, that is, 21525 pound of gold, and reckoning the silver at 37 shillings six pence the pound, 9375 pound. But seeing King Cyrus took order for all this building, commanding that it should be done at his cost and charges, as appeareth, Chap. 6. 4. whereupon occasion, his Ordinance is recited, it may be demanded, why the chief of the Jews contributed towards it? Ans. Some think to make the building larger then was propounded by that King, but it is more probable because he took order only for the timber and stone work, that this contribution or offering was made for the adorning and beautifying of it, and to supply it with many utensils about it, that were necessary.

CHAP. III.

ANd when the seventh month was come, &c. In the end of the former Chapter having shown that after their offering made, the Priests and Levites went and dwelt in their Cities, and the rest of the people in theirs: Now the time of keeping the Feast of Tabernacles being come, in the seventh month they came with one accord again to Jerusalem: Then Ieshuah with his kindred, the Priests and Zerubbabel with his kinsmen, rose up and built the Altar, &c. And having set this upon the old foundation in the Priests Court, where Solomon had set the Altar for Sacrifice up of old, they offered sacrifices pertaining to that solemnity from day today, as was appointed, Numb. 29. 13. And this they did although the heathen dwelling round about them made them afraid, as envying at these their proceedings, for the enmity which they bare through the instigation of Satan, against the true God and his worship. And▪ as they did at the feast of Tabernacles, so they did daily, as was appointed by the Law morning and evening, beginning the first day of the month, and so going on from day today, and on the new Moons, when yet there was no foundation of the Temple laid; for order was not taken for this till five months after, but only moneys were given to workmen for the providing of materials, and then in the second month of the second year after their coming, they set to the work, and laid the foundation, certain Levites being set to play upon instruments, and to sing at the doing hereof to the praise of God. But even when some were singing and making music, others that were ancient wept to see how much this Temple was like to come short of that which Solomon had built before, but was by Nebuchadnezzar destroyed for their sins. For so indeed it must needs do, seeing Solomon who built the former abounded both with riches and people, and they that sat now to the work, were a company of poor exiles, who wanted the means which he enjoyed: yet Hag. 2. 8. they are comforted with this, that the glory of the Temple by them now built, should be greater then the glory of that, which Lyra expoundeth as said, because the state that they were in being considered, it was more admirable, that such an house be built by them now, then one more magnificent by Solomon then. But for so much, as it is spoken not of the present but of the future times, The glory of this house shall be greater, he yieldeth this other reason, viz. because the Law was taught in the Temple of Solomon, whereby none shall live, but in this the Gospel of life and peace by Christ and his Apostles. And this indeed is the truest, and most evidently proving, that Christ is not yet to come, but already come, seeing otherwise this can never be verified, for so much as the Temple built by Zerubbabel and Jeshuah, was long ago destroyed by the Romans.

CHAP. IV.

THE foundation of the Temple was no sooner laid, but the Jews enemies hearing thereof came to Zerubbabel, and offered to join with them in this building, alleging, that since the days of Esarhaddon the King of Assyria, who brought them thither, they sacrificed to none other God. But Zerubbabel denied them, and alleged the decree of Cyrus, that the Jews only should build it, for which cause they sought to hinder them as much as they could, and did hinder the building of the Temple all the days of Cyrus, that it went no farther forward all his days, nor after his decease till the reign of Darius, that is, Darius Histaspis who succeeded Cambyses, otherwise called Ahasuerus, or Artaxerxes, ver. 6, 7. For Cyrus having reigned after the Monarchy of those parts attained, nine years, was slain by Thomiris Queen of the Massagetes, having committed his Kingdom to his son Cambyses when he went to that war, then he having reigned eight years, the Magi obtained the Kingdom seven months, after whom being slain, this Darius was chosen King by the neighing of his horse, so that the work was intermitted about 19 years. In the time of Cyrus, because he was busied with divers wars with the Lydians, who revolted from him, after that he had subdued them, and that by the means of Pactias, to whom he had committed the treasure of Croesus, taken there to carry to Ecbatana, his chief City. For hereby he animated the Lydians against Cyrus, and went and besieged Sardis the chief City of the Country, which was by him committed to one Tabulus to keep, Cyrus therefore fought against the Lydians, and overcame them the second time, and would have destroyed Sardis, but that Croesus desired him rather to take all Arms away from them only, and to forbid them to have any hereafter, and instead of exercising themselves therein, to use playing upon instruments of Musique, persuading him, that thus they would soon grow effeminate and no more dangerous for rebellion. And so indeed it proved, the most warlike people of that Country becoming most womanish and unfit for War. 2 He had Wars with the Massagetes, against whom he by the advice of Croesus used this policy, he sent a weak part of his Army against them, for he had therein • 00000 men, who were instructed, to leave in their tents, when they should flee before the Massagetes good store of wine and other provision, and having done so, the third part of the Massagetes Army which only was employed against them, having overcome them, and taken their tents, ate and drank abundantly, and thereupon fell into a dead sleep, then the Persians returning slue and took them all, and took Spargapises, the son of Thomiris their Queen. Hereupon she railed against Cyrus, and bad him return speedily into his own Country, upbrayding him with his deceit, and threatened for his blood-thirstiness to kill him with blood soon, if he did not. And so, he contemning all that she said, she proceeded to battle against him and slue him, and all his men, not leaving one alive to tell the news, and having found him amongst the dead cut off his head, and filled a vessel with blood▪ and cast it in saying, Satisfie thyself now with blood, which thou hast so much thirsted after. By reason of these Wars Cyrus could no more, whilst he lived, intend the building of the Temple, and therefore the enemies of the Jews near about them might easily hinder it all his days. So that great Monarch having been King of Persia 20 or 21 years, and nine years over all the Kingdoms round about him fell with his whole Army through the prowess of a woman. And when Cambyses attained the Kingdom after him, the Samaritans wrought so with those, that were great about him, that he would not suffer the Jews to go foward in this building curing his reign. But to return to the enemies, that hindered the building because they might not be permitted to build amongst them. They are thought to be the Samaritans, that is, the people placed in Samaria by the King of Assyria, when he had carried Israel away captive, from which time they say, that they sacrificed to none other God, but to the Lord. Whereas they say, that they were brought thither by Esarhaddon, who was son to Sanneherib, and when he was slain, reigned in his stead, but Shalmaneser a Predecessour of Sanneheribs brought those thither, that dwelt in Samaria according to the sacred History. Lyra and others say, that these were another company sent over, after that the other were, many of them destroyed by Lions, together with a Priest to instruct them in the service of the true God, after which they are said to have feared the Lord, but to have served their Idols still. Wherefore they said untruly, that they sacrificed to none other, but to their god, as also when they offered to build with them, they did it but in dissimulation, that they might have an interest in the Temple to bring in their Idolotry thither also, which Zerubbabel suspected, and therefore denied their joining with him and his Jews. And with what an ill mind they made this attempt, appeareth in that they practiced against this building to hinder it so soon as they were denied. Pelican observeth hence, that we ought not to have communion with such, as worship no God sincerely, that is, which worship God so, as that they serve Idols also, and this was reason enough to reject their motion, but because Zerubbabel would not provoke them, he passing this over in silence, allegeth [Note.] only the Kings Decree. And upon this ground Papists refuse to have communion with Protestants, whom they count Heretics, but they themselves are far more aptly resembled by the Samaritans for their man fest Idolatry both practiced by them, and commanded by their second Nicene Council.

It is said, that • hey might hinder this work, they hired Counselors against them, that is, as Josephus hath it, they by Bribes corrupted such officers, as were by King Cyrus appoi • ted to defray the charges out of his treasury, that they devised some excuses to Cyrus, and so held their hands, when he by reason of his distractions had no leisure to look so narrowly into it, whereby it came to pass, that their hands were weakened, and this work, although it did not utterly cease, went but slowly forward, until the death of Cyrus. But he being dead, and Ahasuerus or Cambyses coming to the Kingdom, the enemies waxed more bold, and by writing to him obteins an utter cessation thereof all his time, which was about nine years.

In the days of Artaxerxes wrote Ribstan, Mithredates, and Fabeel, &c. These three, and they that are said to be their fellows, were Toparchs, saith Junius, and the other two, ver. 8. Presidents of those parts, and he saith, that they wrote in the Syriac tongue, because the Jews commonly understood it: But Pelican contrariwise that it might not be read of the Jews, who were about the King, yet Lyra expounds it, as Junius. saying, that it was both written and read in Syriac, that it might be understood by the King and the Jews, amongst whom it was sent, well understood that tongue, seeing they had dwelt long in Babylon. And divers other people's are numbered, which wrote to the same effect with them, as the Dinzans, Aparsatheans, &c. whom the noble Asn • ppar is said to have brought and placed in Samaria. In some Translations, saith Lyra, it is Shalmaneser, but in Hebrew it is Asn • ppar, and he is held to be the same with Esachaddon, who is said, ver. 2, to have brought them thither, they being two names, of one and the same man, whereas these people are said to have dwelt beyond the river, the river Euphrates is meant, for that was be ween the land of Judea and Assyria.

Now in their Letter they gave the King to understand that the Jews were about building the City Jerusalem, and if they were suffered so to do, there would be danger that he should have no more tribute paid unto him, yea, of losing all that Province. Before this nothing is said of building the City, but of the Temple only, nor in the Proclamation of King Cyrus, but it is to be understood, that when the building of the Temple was permitted, the building of the City wherein it stood, was permitted also, or else, how should the people have dwelt in it? And this, as seeming most material to these Samaritans to move the King withal is laid to their charge, the Temple not being once mentioned, as being a work about which they did little, since that by their enemies conspiring against them, they had the charges at the first allowed by Cyrus kept back. Ver. 15. They will the King that the Records may be searched, that thereby the rebellions of the Jews against others his predecessors might appear to make their present accusation the more probable. For Kings had their Chronicles in all Countries, wherein all memorable things were recorded, and therein was set down their rebellions against former Kings of Assyria and Babylon, ever since the time of King Ahaz, who first inthralled his Kingdom to Tiglath Pileser.

King Artaxerxes having read their Epistle, returneth answer, that it was true touching that which they had written unto him, the Jews had always been rebellious, and in times past had mighty Kings of their own, who reigned far and wide, and took tribute, that is, David and Solomon, and therefore he commanded, that they should not suffer them to build anymore, &c.

And so they accordingly, by force kept the Jews from building the City, and thus the Temples building also was hindered, although not by the King forbidden, unless as a part of the City, but howsoever it was hindered, it seemeth by that which is said, Chap. 5. 16. that it was not altogether intermitted, no not at this time, of this Artaxerxes or Cambyses: Eusebius saith, that he was called the second Nebuchandnezar, as he might well be, because of his enmity against the Jews, in that as he destroyed the City and Temple, so this man would not suffer the re-building of it. And by the History written of him by Herodotus and Justin, it appeareth that he was a man most ambitious of dominion, 2 contemner of all Religion, and a cruel Tyrant, and was judged accordingly. For first he took occasion to quarrel with Amasis King of Egypt about his daughter, and fought against and subdued Egypt, destroying their Idols, and particularly causing their god Apis by the Priests thereof to be brought unto him, which was a choice bullock rarely marked, kept in a Temple, and deriding their superstition, he with his sword thrust it into the side, of which wound it languished and died. Then he sent to spoil the Temple of Jupiter Ammon in Libya, but they that were sent by him were destroyed by a tempest of sand over-whelming them. After this, he also fraudulently sent a present to the King of Ethiopia, pretending a desire of amity, but intending thus to make him secure, and then to invade him. But that King wisely seeing into his end, told his Ambassadors plainly thereof, and returned unto him a bow, bidding them to say unto him, that he were best to forbear coming thither, until the Persians were able to bend that bow, and then also to increase his number. For the Ethiopians, called Macrobians for their long life, were mighty men, being nine or ten foot high. Cambyses, notwithstanding, bent his course towards Ethiopia, but through want of victuals by the way, he was constrained to kill the horse formeat, and then every tenth man, and so with great loss and shame to return into Egypt again. For his cruelty, it appears by these few examples. His brother Smerdis being present when the how was brought from the King of Ethiopia, attempted to draw it, which he did within three inches, but none else could do the like, wherefore the King being jealous of him, least he should aspire to the Kingdom, sent him away, and a man after him to kill him, which was done accordingly. He also having a lust to his own sister, would take her to wife, but because he knew that the Persians would not endure it, he first called the Judges, and demanded of them, whether he might not by the Laws of the Persians marry her. They fearing his displeasure, said, there was no Law whereby such a thing might be done, but by the Persians Law, the King might do what he pleased, and so he married her, but within a while when he was with her, beholding a lyon put out to a masty dog, to fight with him, who having torn, and almost killed him, another dog, fellow to that which was in danger espying it, brake loose from the place where he was tied, and run and helped his fellow, and so together they overcame the lyon: he laughed to see this sport, but she wept, and being by him asked the cause, she answered, she wept to see that the poor lyon had no brother to help him, whereupon he fell into a rage, as thinking himself thus taxed for his brothers death and slew her. Pretaspes also whom he had with him a • his Counselor, being asked what the people said of him, and answering, that the common speech was, that he was too much given to drinking he was so moved at this his freedom to admonish him, which he thought for, his familiarity with him, that he might be bold to do, as that he caused his son to be brought forth, and set for a mark to shoot at, saying, hereby thou shalt perceive whether I be a man intemperate, and troubled in my head or no. If I shoot and hit thy son into the heart, then it will appear that I am sober, and it is false which the Persians say of me, and having shot, he caused his body presently to be ripped, and finding that he had pierced his heart, he rejoiced greatly, neither durst the father say any other, but praise his skill, in such slavery are the most familiar friends of Tyrants unto them. After this also he put Croesus from him, who was bold to reprove him for killing twelve of the Persians, for which he bent his bow to shoot at him, but he perceiving it, avoided out of the room: then he commanded one to kill him, this being by Croesus perceived, he wrought so with him, that he was content that he should hide himself, until that the King asked again after him, and if when he spake of him, he should desire his company, he should bring him forth unto him alive, but if otherwise he should declare again his pleasure was that he should die, he should yield himself to death. Now, it so happened that the King asked after him as desiring him, then the man to whom the charge had been given to kill him, said, that he was still alive of which Cambyses was glad, one receiving him again into his grace, he caused the other that saved him contrary to his command, to be put to death. Besides these, he cruelly killed unjustly many more. But at last, it came to him according to his demerits: for one Smerdis a Magus, to whom he had committed the Government of Persia, in his absence, took the Kingdom upon him, giving it out that he was Smardis the Kings brother, being also most like unto him in favor and person. The King hearing this, called the man unto him, to whom he had committed the killing of his brother Smerdis, and examines him again about it, he affirmed, that he had buried him with his own hands, and so being satisfied touching that, he hastened against the usurper, but in taking horse, his sword fell out of the scabbard, and wounded him mortally on his side, where he had stabbed Apis before. Then he calls together his Nobles, and certifies them, that Smerdis his brother was certainly dead, and therefore he that now usurped was another man, that they might not suffer him in the throne, and so he died: and this was thought by the Egyptians to have befallen him as a just judgment for his contempt of the gods. And indeed in a man, either of no Religion, or of a false Religion, [Note.] it is no marvaill to see vengeance coming upon him for his contempt, even of superstition, because such are without God in the world, and so under the power of the Devil, by him to be carried headlong to destruction, that ruleth in them.

Thus then it appeareth that Darius came not immediately to the Crown after Artaxerxes, but Smerdes a usurper having first held it seven months according to Herodotus. For the manner how he was cut off, he saith it was thus. At the first the man to whom the King had given a charge to murder his brother, after the King Artaxerxes his death denied it utterly, as fearing, that if he should confess it, his life might be in danger. Hereupon the Smerdes now reigning, was suffered to sit upon the throne in quiet, yet when the Princes saw that he kept himself so secret, that none of them could see him in a long time, they began to marvel at it, for although the Persian Kings holding it a point of royal state, not to be often seen of the people, yet the Princes sometimes were admitted into his sight: Therefore it not neing now so done unto them, they much suspected that he was not the right Smerdes of the blood Royal, who now reigned, and one of them especially called Othanes, Uncle to Cambyses, being desirous to sift out the truth, sent by a secret messenger to his daughter Phaedima, who had been one of Cambyses his wives, and now was taken by this Magus, as also the rest of his wives were, desiring her to let him understand whether this were that Smerdes indeed, which was Cambyses his brother, but she returning answer that she knew not, for she had never seen that brother of the King, he willed her to ask Atossa the daughter of Cyrus that question. But when she answered again that she was kept from her, and so were all the wives of Cambyses, that they never could come one at another: he yet devised another way to find it out, and that was this. He called to mind, that Smerdes the Maguto lost his ears once by the command of Cambyses. He willed his daughter therefore, once more, when he slept by her, to feel whether this Smerdes had any ears or no, and when she had thus done, and certified him of the truth, he being resolved that he was an usurper, and calling two other Princes into Counsel with him, disclosed the matter unto him, then unto those three were joined three more, who agreed together to enter the Palace by night, and to kill such of the Guard as resisted them, till they should come at the King, and did so upon such a sudden, that they found little resistance, till that by the noise which was made in the Court, his two brothers started up, and took one a bow and arrows, and the other a spear to resist them, but they being soon quelled, they came to the Usurper and slew him, defending himself with the leg of a golden chair standing in his bed chamber. Then after consultation, they agreed together for the Government of the Kingdom, to choose a new King, and it was done thus. A certain place was appointed, for all the Princes to meet together, early in the morning before the Sun, and he whose horse neighed first after the Sun rising should be King, for the Persians were worshippers of the Sun, and to the Sun used to sacrifice horses. Therefore the horse of Darius neighing first, he was immediately saluted as King by all the rest. And this was Darius, the son of Histaspis, concerning whom being but 20 years old, and so thought to be too young to go to war, Cyrus had dreamt in his last expedition against the Massagetes, that he saw him having upon his shoulders two wings, which covered all Asia and Europe. This he taking to portend his attaining to the Monarchy over both these parts, called Histaspis his father to him, and told him that he much suspected his son for rebellion, and therefore would have him return home forthwith, and look to him that he attempted nothing, threatening at his return to call him to an account. But this dream took not effect till this time, being nine or ten years after. Darius being thus made King, the rest of the conspirators made him to agree to these two conditions. 1 That he should take no wife but of their daughters. 2 That it should be lawful for any of them at any time, to come and speak with him, without any messengers going between, unless he were in private with his wife, Intafernes therefore after he had fulfilled one condition in marrying Phaedima the daughter of Othanes, went to speak with him, and passing on till he came at the porter, he would have entered into the room where Darius was, but being told by the porter, and him that brought answer from the King, that he was then with his wife, and therefore not to be spoken with, he took them two in a rage, and cut off their ears and noses, and putting bridles about their necks let them go, because he thought that he was deluded by them. They being thus deformed, went into the King, and when he understood what was done, and by whom, he first feared that it was done by the consent of the rest of the Princes, as meaning to rebel against him. But upon inquiry finding that Intafernes was the sole agent, and that none of them had any knowledge thereof, he sent immediately, and caused Intafernes with all his house to be put in prison, intending to punish them all with death. But his wife seeing the danger wherein her husband and his whole house stood, went to the Court, and ceased not by her tears to importune him so, as that he granted her the life of one of the house whom she should desire, then she desiring her brother, the King would know the reason, why she begged his life rather then her husbands, and she answering, because if her husband were dead she might have another husband, and by him more children, but if her brother, she could not have a brother again, the King was so well pleased herewith, that he granted her not only his life, but also the life of her eldest son, and caused all the rest to be put to death. Darius being thus established in the throne, the Temples building went not yet forward till the second year of his reign. Yet Josephus saith, that he had vowed, if he were King, that it should be built, and that out of 3 Esdras 4. where it is said, that Zorababel standing before Darius with two other young men, spake so wisely beyond them, that the King bid him ask what he would, and it should be done for him. Then he humbly desired his Majesty to remember his vow that he had made, if he were King to build Jerusalem, and to restore the vessels pertaining to the Temple, whereunto he immediately consenting, gave bounteously to this work yearly till it were finished, and sent home the Jews remaining, and made them free, &c. Wherefore it is most probable that Zerubbabel by the counsel of the High Priest, and elders of the Jews went over to Persia, in the first year of the reign of Darius, being full of hope now, that Artaxerxes was dead, who had been an enemy to all Religion, and Darius had attained to the Kingdom, that he should prevail with him to further the building of the Temple. Especially for that familiarity which he had with him in times past, when he lived in Babylon, and heard him make such a vow, intimating the piety that was in him. And if the story of that Esdras be true, he thus prevailed, as hath been said, and the next year they fell afresh to the building, as followeth, Chapter 5.

CHAP. V.

THen, that is, Anno 2 of Darius prophesied Haggai and Zechariah, that they should build, Zerubbabel the Prince, and Jeshuah the High Priest hereupon setting again upon the work. This seemeth to contradict the History of Josephus, and of 3 Esdras, because if by the grant of King Darius, they returned to this building, then they should not have needed Prophets to incite them, and to make them promises if they proceeded in it, or to reprove them for their backwardness to this work, as Haggai doth. For how could they have shown more forwardness, then in sending over to Darius, so soon as they heard, and so could conceive any hope to prevail for liberty to return to this building again? The prophesy therefore of Haggai being an invective against them for their backwerdnesse, and a complaint that they rather intended their own private contentments then the building of the Lord's House, showeth that till they were excited by the Prophets, they had little zeal or care about this work, and that the encouregement which they had from Darius, came after an attempt made again in the time of Darius by the enemy to hinder it, appears here, Chap. 6, 7, 8. It is to be conceived then, that when these Prophets prophesied, both the Prince and people being cooled in the zeal by the opposition of enemies, fat still and ceased working upon the Temple, and yet both built houses for themselves and followed the works of their husbandry and trades. For this Haggai intimateth when he saith, it is time for you to dwell in seiled houses, &c. And ye carry out much seed, and reap but little &c. That this was a fault, and worthy of reproof, appeareth, because as was noted before, when Art axerxes forbad the building of the City, he forbad not the Temples building also, but passed that over in silence, so that they were not by his command kept from this work, however their enemies night abuse their authority to make them to cease from that also, if their words would do it. But notwithstanding these enemies opposition, they built them fair houses to dwell in, it being no part of that Kings meaning that they should be hindered here-from, but from bringing it into the form of a City, by walling it, and making Forts therein. Wherefore if their zeal had been as great to the Lord's house, as their care for their own private content, they would not doubtless so have neglected it, but taken as much liberty to re-build it as for their own dwellings. As need was therefore, God now stirreth them up by his Prophets, in a time, which he by his divine spirit knew to be most fit, and so they set to the work again. Yet Josephus to make good what he hath said, conceiveth that the Jews were afraid, notwithstanding the Kings writing, that he might change his mind, and therefore they needed Prophets to put them on, which is improbable, seeing the Laws of the Medes and Persians altered not. But Thainai Governor beyond the River, and Shether-Boznai came unto them and said, &c. These men, as it seemeth, were at the coming on of a new King, put into commission there, to rule instead of those in the time of Artaxerxes, for Chap. 6. 16. they are called Persians, and they were more equally disposed towards the Jews, then their predecessors had been. For they certified nothing but the truth, and sought not to exasperate the King against them by malicious suggestions, as they, but only desired him that search might be made, whether Cyrus had given liberty, and contributed to this building or no, as the Jews said, and hereupon to signify his pleasure. Whereas it is said in the first person, we answered them, &c. Pelican gathereth that Ezra was now present amongst the Jews, and Lyra likewise, but I rather subscribe unto Lyra, in otherwise showing a reason of his thus writing, viz. because he counted himself one of them, although at this time in another place, as appeareth, Chap. 7. 1. we answered therefore, is as much as if he had said, some of us Jews, so S ^t . B. speaking of Christ's coming to judgment, saith, Then we that are alive shall be taken up, that is, some of us who are the faithful. Ver. 5. But the eye of their God was upon the captives which returned, this is inserted that it might not be imputed to fortune or chance, but to the divine providence, that these Princes did no way hinder the building of the Lord's house, although they came to inquire about it, and that we might know that it was no [Note.] good disposition in them, but an over-ruling power of God, who hath all men's hearts in his hands, to hold them from doing otherwise, and withal to encourage all men to obey his Prophets, in doing that which they commanded in his name, although otherwise they can see no cause of encouragement, as these Jews could not, when they were exhorted to set upon this work again, till the event gave them encouragement.

CHAP. VI.

THe Epistle of Thainai and his Colleagues coming to King Darius, search was made in the Annals, and it was found, that Cyrus ordained the rebuilding of the Lord's house, and therefore King Darius giveth a charge to Thainai, &c. that they interrupt them not, but further them by supplying necessaries out of the Kings Revenues there, threatening such, as did otherwise with destruction, and imprecating all enemies to this work, or demolishers of it again, after it should be built. Besides this, Josephus saith, that there was another Epistle written by the Samaritans, wherein they sought to move him against this building, by recounting the prohibition of Cambyses, his predecessor: but seeing nothing is said hereof in the sacred History, I pass this over. Darius having given such encouragement to this Work, it went forward with all speed, till it was finished according to the will of God, at the prophesying of Haggai and Zachariah, as Cyrus had appointed, and Darius and Artaxerxes, and it was finished the third day of the month Adar, the sixth year of Darius. Hereby Artaxerxes is to be understood the son of Darius, called Artaxerxes, so Josephus, who will have Xerxes and Artaxerxes all one. But the truth is, Xerxes was the son of Darius, and reigned next after him, and then came Artaxerxes to the Crown two and twenty years after the Reign of Darius ended, but his name is here put down together with Cyrus and Darius, by way of preoccupation, that we might have at one view all the Contributors of the Persian Kings to the Temple together, and the name of Cyrus by capitulation. And this Artaxerxes to distinguish him from the other, hath amongst Historians the name of Artax. Longimani. And Funccius saith, that this Darius Histaspis was otherwise called Ahasuerus, and was the husband of Hester, to the confirmation of which maketh also that which is written of his Feast, and his 127 Provinces, 3 Esdras 3. the same being said of Ahasuerus, Hester 1. but some others hold Artaxerxes Longimanus to have been that Ahasuerus. The month Adar was the twelfth month, answering for the most part to our February, so Junius, and that rightly, but whereas by Artaxerxes here spoken of, he understandeth Artaxerxes Mnemon, the son of Darius Nothus, he greatly erreth, seeing betwixt him and this Darius were three Kings, as he himself granteth. Xerxes, Artax. Longimani, and Darius Nothus, the first reigning 22, the second 40, according to Funccius, 44, the third 26. unto which if 36 be added, which was the time of the Reign of Darius Histaspis, nine of Cambyses, and nine of Cyrus, of how long a time must the building and adorning of the Temple be with such vessels, as were to be used therein? (for more vessels were by this King given to the house of the Lord, chap. 7. 19. Verily above 140 years, which is improbable, and all the time of three Kings being 88 years must be granted to be passed over in silence. R. Solomon, saith Lyra, will have Darius and Artaxerxes one and the same man, affirming, that all Persian Kings were called by the name, as the Egyptians of Pharaob. The time then of building the Temple after this setting to the work again was but four years, and some odd months, and from the beginning about 24 years. Whereas John 2. 20. it is said 46 years was this Temple in building, see the resolution there. And it might haply be a common error arising from the ignorance of the years, that these several Kings reigned especially, if the first year of Cyrus his Reign, when he provided for the building of the Temple, were taken for the first of his Reign over Persia: for so unto his Reign of 30 years more then nine years of Artaxerxes being added, (for some say, that he reigned more) and six of Darius the total will amount to 46 at the least, when the building of the Temple was set upon again at the prophesying of Haggai, and it is to be noted, that this work brought with it a temporal blessing of great fruitfulness. For to show this Hag. 2. 11. in the ninth month, which was three months after they began to build, and answers to our November in part, and in part to October, when the Grapes and Olives being all gathered, they used to make their Wine and Oil, they are bidden to consider what scarcity they had before, as is also spoken, chap. 1. and what plenty now, Vers. 15, 16, 19. to be encouraged to go on in so godly a work, in hope of the like blessing to continue still upon them: affirming, that the sacrifices, which they offered before, were not offered to him, whilst the building of the Temple lay neglected. A notable ground of looking for a blessing in worldly things then only: [Note.] when the edification of the Church in anyland, and what conduceth most hereunto is attended first and chiefly, for till this be done, there is no expectation of prosperity in anything.

The building of the Temple being perfected, they proceeded to the Dedication with sacrifices of all sorts. But because between this work begun, and the time of finishing there happened a revolt of Babylon from Darius, which was again recovered by the most admirable stratagem that ever was devised, I cannot but insert it, before I proceed further to tell of the Jews great solemnity. Darus having brought mighty forces against Babylon, was shot at from the Walls, and derided by them saying. That he might go away and come again, when a Mule had foaled, to win Babylon. But when he had continued his siege 20 months, there was one Prince with him called Zopyrus, one of the seven that killed Smerdes the Usurper before spoken of; who had a Mule that foaled, of which being certified by his servants, he went to see it, and recounting the words of the Babylonians, he gathered hereby, that the time was now come to win Babylon, and that he must be the man, by whose policy, wherefore taking a knife, he slit up his own nostrils, and cut off his own ears, and so all bloody presented himself to Darius, to whom being amazed, at the sight he opened his stratagem, viz. that he would go as a Run-away to the Walls of Babylon, and being taken, he would handle the matter so, that he might get credit amongst them, and have the government of their Army committed unto him, and then he would have the King ten days after to assault one of the gates of the City with a thousand of his meanest soldiers, and a few days after another gate with 2000, & after that another gate with 4000, at which last time he should place his Army under the Walls at two other gates, where he would let them in. Then he sled without delay to the Babylonians, where being taken by the Watch and brought in, he exclaimed upon Darius, saying, That because he persuaded him to raise his siege and not to tear time in abiding before a City invincible any longer, he thus misused him, for which, if they would hearken to him, he would both be revenged upon him, and help them to a famous victory over him, seeing he knew all his counsels. Hereupon they began to be somewhat moved, and at the day by him appointed, furnished him with an Army to defend the first gate before mentioned, wherein he behaved himself so, that he slew 1000 men, at the next time, at another gate 2000, then 4000, whereby he came to be the only man in authority in the City, and was extolled of all, till the day being come that he had appointed with Darius, he set open those two gates, which he had promised, and so Babylon was taken the second time, and Zopyrus was rewarded with that City during his life, enjoying it free, and with many other honors. Thus Herodotus and Justmus, who also tell of another war made by him against the Sythians, about the fifth year of his reign, to which he prepared 700000 men, and 600 ships, but returned with great loss of men and dishonor, both because he needlessly put himself into this war, as may be conceived, and did a most cruel act at his entrance upon it against an old man, whose three sons, he having taken to serve him in this war, he was by their father sued unto, out of commiseration to his old age, to let one of them stay with him for his comfort. The King replied as if he had been moved, that none of them should go with him, but thereupon he immediately commanded their Captain to slay them all three. Wherefore when he was come to Scythia, and they continued not certain in any place, but flitted from one to another, he thinking that they fled from him, sent to their King either to stand his ground and to give him battle, or else in acknowledgement of subjection, send him some of his earth and water. The Scythian King replied, that he removed not from place to place, for fear of him, but according to their Country manner, who used not to stay long in a place, but he wished him to depart out of his Country, or else he should shortly receive a present from him, whereby he should know his mind, and accordingly he sent unto him, a Bird, a Mouse, and a Frog, and five Arrows, which were by Gobrias a Prince with him, thus interpreted: Unless they did presently flee away as a Bird, or creep into holes as a Mouse, or get them on to the water as a Frog, he would with his Scythian Archers, utterly destroy his whole Army. This being heard he hastened away, heving lost for want of provision, about 80000 men. But to return to the Dedication of the Temple, they could not but do this with exceeding great joy, because it had lain so long demolished, and was rebuilt with so great difficulty, and so much opposition, wherefore, notwithstanding their great cost in building, they all joined as one man, now in making a solemn Dedication, by abundance of sacrifices, as they were able: and it is said, ver. 18. that the Priests and Levites were distinguished, as was written in the Law of Moses, which is so said, because Numbers 3 and 4, they are distinguished by their families, but more exactly, 1 Chron. 24. into 24 courses, whereof one served every week, and each one at his weeks end, was free to go about his own affairs, until his week came again. After the Dedication, followed the Passover, within little more then one month, and therefore it is here also commemorated: for the third day of the last month, the Temple being finished, the Dedication was made, and the time of the Passover followed the next month, being the first of the year, the 14 day, and they had a care in this also, to do according to the Law, the Levites killing the Paschal Sacrifices, and the clean only eating thereof, and that both Jews and Gentiles that cleaved to them, for so it was ordained, Exod. 12. 48. Numb. 9. 14. whereas, ver. 22. in concluding this History it is said, God hath made them rejoice, and turned the heart of the King of Assyria towards them. Junius taketh occasion hence to confirm his exposition touching Artaxerxes, upon ver. 14. that he was Artaxerxes Mnemon, and not Longimani, the next unto Darius but one, because he might well be called the King of Assyria, for so much as his father Darius Nothus made him King in his own life time, and he reigned many years together with him, the Kingdom being divided between them, Assyria to Artaxerxes, and Persia to his father Darius. But how could this be a cause of their present rejoicing in the time of Darius Histaspis, when as he reigned not so by the favor of his father, till certain Generations after? The resolution therefore of Lyra is better. Darius is meant by the King of Assyria here, and he is thus called, because Assyria a Kingdom famous of old was under his Dominion, so that he might be called King of Persia, or King of Assyria, as the French King, King of Navarre. Touching anything else done in the Reign of this Darius the sacred History saith nothing, but Herodotus noteth, how a foundation of war with the Grecians was now laid, whereby in time the Monarchy of the Persians was overthrown. There was one Histieus, Prince of the Milesians, who having done a good office for Darius in his return from Scythia, by keeping the bridge of Istrus for him with his Army to passover, was therefore bidden by the King to ask what he would and it should be granted him. He therefore asked a place near Hellespont, called Mercinus, where he might build a City, and this being granted, hastened away about the Building. But Megabysus a great Commander under Darius, being returned from his Wars, in which he had employed him, advised the King, that if Histieus went forward in that Work, it would in time prove dangerous to the Persian State, because he was an industrious man, and the people thereabouts were rich, and well furnished with shipping, wherefore by his persuasion Darius sent for him under a pretence of love, to have him as a most faithful friend and Counselor about him. But Histieus returning to the King, left Aristagoras his Kinsman to govern in his stead, and after a while, secretly stirred him up to rebellion, signifying his mind upon the head of a man, whom he sent unto him so characterized, that he might understand his meaning. Aristagoras hereupon sought to stir up the Lacedemonians, but being by him rejected, he went to the Athenians, and prevailed with them, and the Ionians, people's of Greece, so far that they joining went against Sardis. Darius hearing of it, sent forces against them, and compelled them to return home, but yet they ceased not to fight against his people in other parts, till that with a great Army he overcame Aristagoras at Miletum, and he fleeing into Thracia, was slain there. And to Histieus the King relating, how his people had dealt with him, he said, that all this had happened through his absence, wherefore, he desired of him, that he might be sent unto them again, and being gone, turned Captain of the Rebels. But after many battails fought, at length he was overcome by Harpagus a Persian, at Lesbos, and a great part of his Army slain, and he being taken was hanged, and his head being cut off sent to Susis to Darius, being poudered with salt, at the sight whereof he being offended, chid the actors, because they brought him not alive to his sight, and commanded the head to be washed and buried, as being the head of a friend, that had formerly deserved [Note.] well of the Persians. By these examples we may see the end of such as are the authors of rebellion, vengeance at the last befalls them to the cutting of them off, according to their demerits.

After this Mardonius a kinsman of Darius was sent out with a mighty Army against the Athemans, thinking also to subdue all Grecia, but his Sea forces being destroyed to the number of 20000 by an extraordinary tempest, and his ships broken and battered, and he himself being in a fight by land wounded, he returned into Asia. But certain years after this, Darius being persuaded by one Hippias, the son of Pisistratus that fled from Athens to him, and put in mind by a servant daily of the wrongs done him by the Athenians at Sardis, whom he had caused ever since to say these words once a day with a loud voice unto him. O here! memento Athemensium, raised a great Army, whereof, removing Mardonius for his former ill success, he made Daris and Artaphernes Leaders, commanding them to go against Eretria and Athens, and to bring them bound unto him. Then in a short time they subdued Eretria, being after six days fight betrayed unto them by two chief men of the City. After this they sailed to Attica, and there being guided by Hippias to Marathon, a place most fit for horsemen, the Athenians came out thither to encounter with them, not being together with their assistants above 11000 men, under the conduct of ten chief Captains, whereof Miltiades was one, but their enemies were according to some 600000, according to others; 300000. The Athenians sent to the Lacedemonians for help, but they came not to aid them, till after the Battle ended, out of their stitious use not to go forth to battle, till the full Moon. The Athenian Captains at the first considering, how much they were overmatcht in number, were divided in their opinions, some being for sight, and some against it. But Miltiades, who was for giving battle to them prevailing, the government of the Army being committed to him, after some rites performed to their gods, hasted forth to meet the Persions who derided their rash attempt, as making none other account, but that they should easily overcome such an handful of men. But the Athenians although beaten before, the Persians in the middle Battle prevailed in both the Wings, and having put those to flight, that fought in the Wings of the Persian Army, contracted themselves into the middle and fought so valiantly, that at length they put their enemies in the middle Battle to flight also, and so pursued them to their ships, burning many of them. In this Battle fell scarce 200 of the Athenian Army, of the Persians 6300, according to Justine, 200000, Daris also, one of the chief Captains was slain, and Hippias, the Run-away, who was the instigator to this War. Pausanias also saith, that in the fight there was seen a man in a Country habit with a ploughstaff, beating down many of the Barbarians, and then vanished, which they accounted help sent unto them from their gods. Darius hearing of this overthrow of his Army was more enraged against Athens, and Greece, and therefore prepared far greater forces, intending to go thither in person. The Egyptians also revolted from him at that time, whom he meant to subdue in the way. But his forces being in three or four years prepared, he died, having before his death declared his son Xerxes King. For he being aged, and intending so long and dangerous a Voyage, his sons fearing least he should die, before his return, and that then contention would arise about the Kingdom, desired him before his going to appoint one of them King after him. For he had two Broods one of three sons, before he was King, and another of four, after by Atossa, the daughter of Cyrus. The first-born of the three was Artabazanes, the first of the four Xerxes, the one pleaded his Birth-right, the other the Nobility of his Mother, and afterwards, that he was born to him, when he was a King, the other when he was a private man, whereupon Darius made Xerxes King, and it being done, the eldest Brother did so acquiesse in his Fathers sentence, as Justine noteth, that there was no diminution of love by this means made between them, but the one did prosecute the other with as much kindness as ever before, an example to shame many [Note.] Christians, who are at continual deadly feud one against another not for a mighty kingdom, as that was, but for a petty Patrimony, after sentence given against one of them. Xerxes being thus made king in the second year of his Reign, began to prepare a mighty Army to go against the Athenians, and all Greece, in which preparation, before all things were ready, he spent five years & then set forth, first, to Sardis, then to Hellespont, where the passage out of Asia into Europe was narrowest, viz. but 12 furlongs. His Aruny consisted of 2300000 and more, accordding to Herodotus, and his ships were 600, with his company he filled both Sea and Land, and where they came, they are said to have drunk up whole Rivers. At Sardis he was entertained by one Pythius a Sardian, and after abundance bestowed in entertayning him and his company, he told him, that hearing of his preparation to pass into Europe to War, he had prepared a sum of money, which he would give unto him, and being asked how much it was, he answered 2000 talents of silver, and 4400000 pieces of Gold, wanting 7000. Xerxes replying, but what wilt thou live upon? if thou givest all this away, he answered, his Slaves and his Vineyards would suffice for his maintenance. Then Xerxes being delighted with the answer, not only refused to take it, but commanded, that 7000 pieces of gold should be given him to make his gold up an even sum, which was done accordingly. But afterwards, before he was gone over Hellespont, the old man trusting to the favor which he thought now he had with him, entreated him to leave one of his five sons, which he had in his Army, at home with him for his comfort: the Tyrant was so enraged, that he rated him for being so bold to make such a demand, and commanded that son of his, whom he desired, to be forthwith cut in sunder, and to be laid one part of his body on the one side of the way, and the other on the other, where the Army was to pass, to deter all others from the like attempt. Then he coming to Hellespont, caused a bridge of Boats to be made over the water, but being made, it was soon broken again, by the violence of the waves, for which he being wroth, put the overseers of the work to death, and out of his pridecaused Hellespont to be beaten with 300 stripes. After this he set upon the same work again, and it being finished, passed over with his whole Army, having first offered a drink offering, out of a golden vial, and cast it into the sea to pacify Hellespont again, which he had before chastened. Being gotten over, he came with his Army to Tempe, where was a straight passage between the great mountains Olympus and Ossa, in which had been placed 10000 Grecians from divers parrs, a little before, to stop his passage, but being afraid of his huge Army, they were now gone, having first sent unto him earth and water, as the manner of the Persians was to require in token of subjection, wherefore all Thessaly, where this straight was presently yielded unto him. But as he was to pass further into Greece, there was another way straiter then the former, to keep which, Leonidas with 300 Lacedemonians came, and 5900 other Grecians. The King set his Medes first to fight with them, but they being slain by the Greeks, his Cassians sought next with them, and lastly, they being slain also, the most choice men of his Persians, and when the darkness of the night parted them for that day, they fought again with them next day, but with such ill success, that the King despaired of winning the passage, till that by a certain Thracian he was told of another way over the mountains, by which he would lead his men, that they might come upon the backs of their enemies, to which he hearkened, and next night sent 10000 of his valiant Persians that way. But the same night, Leonidas having exhorted his men, they took and refreshed themselves with meat, and went together into the Kings Camp, and slew very many, seeking for Xerxes, till the arising of the day, at which the Persians, seeing how few they were, set upon them and slew them all. After this he went on without resistance by land, great Cities and Towns being forsaken for fear of him, and all the best things carried out of their ships at sea, of which they had 200 and upward. His Navy therefore set upon them, but partly by a great Tempest, many of his ships were broken, and partly by the valor of the Grecians, who that time got the victory. Then the King himself leaving the Land, renewed his forces, and went to sea in person, but with as ill success, for his Forces were again overthrown, which struck such terror into him, least the Grecian ships should hasten to Hellespont. and stop his passage home, that he forthwith fled away alone, leaving the government of his whole Army to his Uncle Mardonius. Then Mardonius preparing his forces by Land, first, went and took Athens, which he might easily do, because it was left by the inhabitants, and sent to the Athenians, whom he knew to be most valiant, to try if by any means, or promise of great gifts he could draw them to be associates with the Persians, but they denying, he fired their City, and went to fight against them, and the other Grecians, who were now gathered together to the number of 110000, to fight for their Country at the City Pleteas. Here either Army deferring a time to come over a River to the other, because their Wizards on both sides, had forbidden it, as a sign of ill luck, at length, Mardonius, impatient of further delay, went over, and was overcome and slain, neither were any of the whole Army, which could be taken spared from death. And thus the rich Tents and spoils of the Persians came into the hands of the Grecians, wherein were abundance of silver and Golden vessels, and tables and tressels of Silver and Gold with other riches inestimable. Peusanias the King forbad all men to take any of the spoils, till part had been taken out to send to the Temples of their gods, then he caused a Supper to be prepared most sumptuously set forth according to the Persian manner, and another most frugal after the Grecian, to which he brought the Nobles and said, What fools were the Persians, when they lived in such abundance, to come into Greece to lose their lives in getting more? and having commended frugal living, and spoken against excess, he parted the spoils to each one according to his demerits, and the Athenians with their parts, fell to re-building of their ruined City, and finished it in a short time. Xerxes being thus repulsed out of Greece, attempted War against those parts no more, but growing slothful and contemptible was at length slain by Artabanus Captain of his Cuard in his Bed, thinking by his own greatness, and the help of his seven sons to obtain the Kingdom. Therefore, when he had slain Xerxes, he hastened cunningly to his younger son Artaxerxes, and told him, that his elder Brother Darius had slain his Father, that he might the sooner come to the Crown, persuading him to revenge it, offering the help of the Guard to do it, that he might thus with one work both revenge his Fathers death, and also obtain the Kingdom. Artaxerxes, hereupon, hasteneth with the Guard and doth execution upon his brother, then Artabanus thinking, that none now stood in his way but Artaxerxes to hinder him from the Kingdom, struck at him and wounded him, yet so lightly, that he returning upon the Traytour again, ran him through and slew him. And then was he King, having the name of Longimanus, because one hand was larger then another, insomuch, that with it he could touch his knees standing upright.

CHAP. VII.

WHen Artaxerxes was King, then is the first mention made of Ezra, the Writer of this Book, how expert he was in the Law of God, and in what great favor with the King, and this was in the seventh year of his Reign, the fifth month, Verse 8. And this was after the Temple rebuilt 58, whereof 30 in the Reign of Darius, 21 of Xerxes, and seven currant of Artaxerxes, and 78 after the return of the first Captives in the days of Cyrus, And at this time, as Funccius noteth, the seventy Weeks spoken of, Dan. 9. did bgein, seeing now and not before perfect liberty was restored to the Jews to rebuild, and inhabit the City of Jerusalem, whereas before they had liberty only to build the Temple, but not the City: for Verse 25. it is said from the going out of the word to build the City, &c. are seven weeks, and 62 weeks, wherefore those weeks of years are to begin, when Ezra was first licensed by the King, and obtained so great favor at his hands, and this was the first month of the year, according to the sacred account of the Jews, the 12 day of the month, and so determined when Christ his Passion began, as he reckoneth two days before the Passover, for them he prepared, there being not a day odd, but just 70 Weeks of years then expired. Some others begin them not till the 20 year of Artaxerxes, when Nehemiah was sent with authority to build the Wall of the City.

Touching Ezra, his Genealogy is first set down unto Aaron, in which are put in names, 1 Chron. 6. there be many more unto Seraiah, here said to be the father not of Ezra, for there are 20, and next unto him Jehozadak is put, and yet he was his only Progenitour more, but some others must come between, who are not named, seeing he is said to have been carried captive into Babylon under Nebuchadnezzar, Verse 15. and the same is affirmed of Seraiah, the chief Priest, his father, 2 Kings 25. 18. and from that time, till this were passed 70 years of the Captivity, and since the first of Cyrus, where the Captivity ended, 93 being together, 162. This Ezra, thus descended of the chief Priests, is said to have been skillful in the Law of God, which he gave by Moses: and to be prompt herein: Some set him further forth, as the restorer of all sacred Books which were lost and a Prophet, yea the same, who is otherwise called Malachiah, the last of the small Prophets. That he restored the holy Scriptures being all lost, hath been amongst some a common received opinion, but not true, as I have already shown upon 2 Kings 25. 9. and Chrysostom saith, that out of the remaynders of the Scriptures he composed them again, and Theodoret, that the Scriptures being depraved in the time of the Captivity were by Ezra again restored. For when the Temple was burnt, the Scriptures doubtless were but negligently kept, and there was need of some learned and industrious man to collect them together, and to purge them from corruptions, that might be crept into many copies, or rather into those few that were of divers parts of the Bible, wherefore God stirred up Ezra to do this worthy Work, who diligently collecting all together, made perfect this necessary treasure of the Church. The Chronicles of the Hebrews saith, That 120 of the great Synagogue were assembled together after the Captivity, for amending of the sacred Books after the Captivity, and that Jeshuah, Zerubbabel, Mordecia, Ezra, Daniel, Nehemiah, and the three last of the small Prophets were over them. But how Zerubbabel, that was Prince of the Jews 160 years before Ezra his time, and the rest of that time should be together with Ezra and Nehemiah, &c. I cannot see. For Ezra his being a Prophet, and otherwise called the Prophet Malachi, there are that affirm and confirm it, as Jerome, saying, That the Hebrews have held him to be the same, and that the words of the Prophet Malachi intimates the same, where he saith, The Priests lips shall preserve knowledge, and he is a Messenger of the Lord of heasts, wehre the word setting forth a Priest Messenger is Malak, and what Priests lips did so preserve knowledge, as his? Moreover, the time, saith he, doth agree, being next unto Haggai and Zacharias, after whom there were no more Prophets till Christ's coming, and the matter of Malachi inveighing against such, as sinned against the wife of their youth, whereas Ezra complaineth much of the like, and reformeth it, so likewise Remigius and Rupertus, and Ribera argueth for it, because in Ecclesiasticus 49. some being praised as excellent after the captivity, and Jeshuah, and Zerubbabel, and Nehemiah, no mention is made of Ezra, but of the 12 small Prophets, so that if Ezra were not one of them, he being a man so famous, and of the same time, had injury done unto him, for that he was passed over in silence. But Cyril denieth, that he was Malachi, and so doth Lyra, Vatablus, &c. because no certain argument can hence be drawn for it, and the Rabins, traditions are often found to be but their inventions, Saint Augustine also, and Chrysostom, distinguish him from Malachi, and R. Abraham speaketh of him as another man, in his Cabbala Historica, where he saith, then died Ezra, Haggai, Zachariah and Malachiah, and so the gift of prophesying was taken away from Israel. Let the judicious reader follow whether of these he pleaseth, The King gave unto him, as the hand of his God, was upon him, all his petition, that is, God guiding him, as it were, with his hand to go and ask of him, and the King to grant it. Some pretend another mediate cause, that is, his prophesying of victory to the King, in his expedition against the Egyptians, which fell out accordingly, for hereby Ezra came into such estimation with him, that he favored him so greatly, as here is shown, and spake so magnifically of him. Yet others think, that it was only the estimation, in which he was had for his great learning and piety amongst his own Countrymen, that made him famous, and so he came to be taken notice of by the King, so Josephus. However the Kings Letters do show, that he was greatly affected towards him, for Verse 12. he therein entituleth him, The expert Priest of the Law of the God of Heaven and giveth leave to all the people of Israel within, his Dominions, that would go with him to Jerusalem, that he might there teach the Law of God, and to carry thither Silver and Gold, both which the King and his seven Counselors offered, and any of the people of Israel inhabiting there, to buy Sacrifices there with &c. whereas, Verse 16. it is said, With all the Silver and Gold which thou findest in the Province of Babylen. This is to be understood, which any of his subjects would willingly contribute, namely, the Chaldees, besides that, which the Jews in all parts should give. For, as Lyra hath it, there were probably many, who by conversing with the Jews, came to the knowledge of the true God, and therefore would contribute to this work of his worship, and many Jews, who being now settled with their Families in those parts could not return, yet sent their gifts for the promoting of this service. Moreover the King put into this his Decree that his Receivers in those parts should furnish him with all other necessaries even unto 100 talents of silver, 100 Cores or measures of Corn, 100 baths of Wine, and 100 baths of Oil, &c. And he ordained, that all Priests, Levites, Singers, and Nethinims serving about the Temple should be free from all tribute, and yet of these there were many thousands. Here it is to be noted, that Heathen Kings [Note.] being guided only by the light of Nature thought it fit to free the servants of God, who attended continually upon his worship, from taxes, which were imposed upon others, and somewhat like unto this did Pharaoh to his Priests in the time of famine. Therefore Christian Kings should much more make the Church free, as did Edward the third by his Charter, and many other Kings of this Land, and to take away any privileges of the Clergy cannot but be counted a sin against the light of nature. Wherefore a care ought to be had by the higher powers, when the necessity of the Kingdom requires taxes to be imposed upon all, to show them some favor. The Nethinims according to Josephus. were such as in Joshua his time were given unto the Levites to serve under them in hewing of wood and drawing of water for all the Congregation. Lastly, the King also gave power to Ezra to constitute Judges and Priests to teach in all parts of the land, adding severe penalties to such, as should refuse to obey his Constitutions. Ezra having this great encouragement, published, as Josephus saith, and is most probable, the Kings Letters through out all Media, whereupon many gathered together unto him both Priests and people with no small joy, bringing their goods with them to ascend to Jerusalem. Yet none returned with him, but of the two Tribes of Judah and Benjamin, innumerable multitudes of the other ten Tribes still tarrying behind, which were and still are beyond Euphrates. Then they began to take their journey the first month of the year, and came to Jerusalem the fifth month, which was in the seventh year of King Artaxerxes, the first day of the month: or rather it being propounded by Ezra, the first of the first month to return, when in ten days they had prepared for it, they set forward the 12 day of the month, as is precisely noted, Chap. 8. 31.

CHAP. VIII.

HEre they are named, who were the chief that ascended with Ezra to Jerusalem, and their Families numbered, viz. 1514. in 12 Companies, and then in three Companies more 258, being altogether, 1772. The place, in which they met was by the River of Ahava, otherwise called Euphrates, as most hold, or Perath, as the Hebrews. At this place Ezra numbering the people found that there were no Levites come: Wherefore he sent certain teachers to Iddo the chief in Cespia. This saith Lyra, is commonly held to have been the place of the Caspian Mountains, beyond which the ten Tribes were carried captive by Shalmaneser King of Assyria, being in Media. But he rejecteth this, both because there were no Levites amongst them, seeing they left the Kingdom of Israel, and came all of them into the Kingdom of Judah in Ierohoams time, and there continued, till the ten Tribes were carried away, whence it followeh, that they were carried with Judah and Benjamin, and lived amongst the men of those Tribes in their Captivity: and also because those parts were so far off, that Levites could not have been fetched from thence in so short a time, as was taken for this journey, viz. seven or eight days. For to the River they came the first day of the month, and these were not sent for till three days after, and when they were brought a stay was still made there to keep a Fast, after which the vessels dedicated unto the house of the Lord were weighted to certain Priests to deliver at Jerusalem, and yet upon the 12 day of the same moneh they began their journey towards Jerusalem, wherefore he subscribeth rather to R. Solomon, who saith, that Caspia was a plate in Babylen, not far off, where many Levites remained, of whom Iddo was the chief, and because these came not to go up to minister in the house of the Lord, but only some Priests were there ready take their journey with Ezra he sent for a certain number of them, who were accordingly sent unto him together with many Nethinims, viz. 18. Levites of one Family, and 20 of another, and of Nethinims 120. And so there remained still in Babylon many of them, who never returned, and millions of the ten Tribes about the Caspian mountains. Thus Lyra, but Junius following the more common received opinion, saith, that the place, from whence they came was situated in the upper part of Media, between Armenia and Hercania, and that having the Kings Letters they might well be furnished to travail this great journey with swift beasts in so short a time, which yet I cannot see, how, because they were so many, and to provide to bring them all with such speed must needs ask time, besides the time of the messengers going and their coming. But to the other Caspia, which was but 680 miles from Jerusalem, and so not full 80 miles from the place in which they were, they might, if they made hast, go and come in the compass of the time before spoken of. For that it was not 80 miles from them may be gathered, because it was no further from thence to Jerusalem, then from Babylon, as hath been already shown upon Chap. 2.

Then Ezra proclaimed a Fast; that God might be moved to keep them in their travail, for he was ashamed to ask a Guard of the King, because he had used speeches employing security under God's protection, and so they came all safely to the first day of the fifth month, chap. 7. 9. that is in 12 days less, then four months. But before he set forward on this journey, he weighed the Gold and Silver and vessels given for the Lord's house by the King and his Counselors, and Princes, and by the Israelites to certain Priests, both of the chief and others in number 22, and then they took and carried and delivered all at the Lord's house in Jerusalem, after which they that returned offered many whole burnt offerings, and shown the Kings Letters to the Princes beyond the River, that they might not molest, but deliver unto them necessaries for the Works, that they should set upon.

CHAP. IX.

WHen things were brought to this pass, and now by the coming of this great Priest, who was armed with so great authority, all seemed to be well with the Jews, behold, another occasion of sorrow is offered. The Princes came unto him, and told him of the unlawful marriages which many had made with the daughters of Idolaters, and that not only of the common sort, but even of the Priests and Levites, and they say, that they had not separated themselves from the people of the land, and from their abominations, that is, of the Canaanite, the Perizzite▪ &c. Thus the vulgar Latin, but Jnuius, according to the abominations of the Canaanite, &c. and so it is in Hebrew, the sense is the same, in not separating they did according to their abominations, and so separated not from them seeing, this very thing, the marrying with such wives was abominable, as being against the express charge given, Deut. 7. and the very high-way to Idolatry, in so much as that it may be thought, that these were not clear here-from by reason of their wives. But because they are taxed here for nothing else but marrying strange wives, and yet are spoken of as being according to their abominations: Note, that it is not a small evil, but an heathenish abomination, [Note.] for any of the people of God to marry with such, he makes the member of Christ, the member of a spiritual harlot, which God abhorreth.

Touching these marriages, the Hebrews have a tradition, that some of their wives, wearied with the length of the journey, grew sick, and some were so worn out with travel and deformed, that they put them away and took others of these Nations which pleased them better, and this they say was the reason of Malachiah his invective against them, for sinning against the wives of their youth, and putting them away, Chap. 2. 14, 15, 16. for him they hold to be Ezra. But for so much as many of these wives had borne them children, as appeareth Chap. 10. and this could not be in four months, which was the time of their journey. Lyra well rejecteth this tradition, as a vain imagination: and it is said, that the very Princes and Presidents had done so, and Chap. 10. 18. the Priests and Levites themselves.

Ezra hearing this was greatly grieved, and rent his garments, and plucked the hair of his beard, as men used to do when they were much stricken with sorrow, to express their indignation at the vileness of the fact, and in way of humiliation to move the Lord to forgive, and to make others, beholding it, to be the more affected with the sin. And in this dejected manner, he sat until the evening sacrifice, all they that trembled at this sin coming about him. Then the time of evening Prayer being come, when a Lamb used daily to be offered in sacrifice, according to the Law, Exod. 29. 39. He kneeled down and prayed, and confessed the sins of the people, so as if he himself had sinned together with them, because he was a member of the same politic body, and in danger of God's judgments together, unless they were by his humiliation averted. And first having confessed what they had done of old, both Princes, Priests and People, and how they had been therefore delivered into the hands of their enemies, he in the next place acknowledging how mercy wrought against justice, or moderated justice so, that they were not all destroyed, but a remant were saved and brought out of captivity, that they might have a nail or pin in the Lord's house, alluding to the pin, unto which the main post of a Tent is fixed, meaning that they might be at some good and comfortable stay again) and that in this state they had been but a very little while through the favor of the Persian Kings, that they might build the waste places of the Lord's house, and set them up some sense, the vulgar Latin, hope, the Septuagint a wall, and it is not unlikely, but that since the first returning of the Jews, they set up by stealth some kind of wall, although but like a sense about a vineyard. Having acknowledged this, I say, to the praise of God he confesseth further, that since this little time of comfort begun, that is, since the return in the days of Cyrus, they had provoked God anew by marrying strange wives of that land, which made him greatly ashamed. Lyra following the vulgat Latin, having for these words, And now when for a moment favor is done to us by the Lord our God, and now for a little, a moment, our prayer hath been made unto the Lord, giveth a double exposition hereupon. 1 When we have not long, or much, but a little sought it. 2 So few being returned, of all that were carried away, viz. only of two Tribes. But he hath plainly respect unto the time of their obtaining favor, which by this sin they took a course, might not continue long, unless they presently departed from it. Lastly, Alleaging the straight charge given by God against it, he concludeth with praise to God, and shame to the people, seeing this sin could neither be denied nor justified.

CHAP. X.

WHen Ezra had ended his confession made with the people, both men and women weeping about him, Shechaniah said unto him, we have sinned, but now there may be some hope in this matter. Therefore let us make a Covenant, &c. The Vulgar Latin for these words, there may be some hope, hath, If there be repentance in Israel, let us make a Covenant, but in Hebrew it is, There is hope to Israel in this matter, meaning, because they were all full of sorrow and penitent, therefore who this Shechaniah was I find not, but only that he was a Prince amongst the people, who in the name of all confessed their guiltiness, and exhorteth to the making of a Covenant, of putting all such wives away (that God's anger might be averted) and the children borne by them. Only it appeareth by the catalogue of those that had married strange wives here following, ver. 26. that he was none of them, because his name is not in amongst the sons of Elam, of which family he was: He was therefore most probably a godly man, and when he confessed this sin, did it but as Ezra had done before, as a member of the same body, in which regard the most innocent is not without guiltiness, till that by humiliation and sorrow he obtaineth forgiveness.

In what place and authority he was, may be gathered, ver. 4. where he telleth Ezra, that it belonged to him to do this, and promiseth him assistance. And because he spake so unto him, it appeareth that Ezra the High Priest had now the principality, as also by the Kings letter unto him, whereby he set him over all in those parts. Then Ezra arose and sware the Princes, or chief of the Priests, Levites, and all Israel to do thus, so they were bound by oath, or vow, which none may dare to break. Then Ezra went into the chamber of Iehohanan the son of Eliasib, he was one of the Princes of the Priests, and with him and others, he having most probably consulted there, a Decree was sent out through Judah and Jerusalem, that all should come together to Jerusalem within three days, upon pain of losing all their goods, and being cast out from the congregation. Hereupon all assembled together, the 20 day of the 9 month, and being moved by Ezra to confess their sin, and to put away their strange wives, they promised so to do, but because much time would be requisite to set it down by everyone, and it was then wet and cold, Officers were appointed to set it down in all parts, with all convenient speed, & accordingly it was performed by the first day, of the first month, of the next year, being begun the first of the tenth month, and that was in three months, and the number that had thus sinned was 113, whereof 28 of the Priests and Levites, with whom it seemeth, Malac. 2. 8, 9, 10, 11, &c. that God was most offended, because when their lips should have preserved knowledge, and they should have been a guide to others, they contrariwise gave an ill example, and maintained the lawfulness of these promiscuous marriages, so it may seem they are brought in, arguing for them, ver. 9, 10. They that hold Hester to have been taken to wife by this Artaxerxes, place her marriage with him about this time, viz. the eighth year of his reign, and so betwixt this and his 13 year, bring in the rest of the History of Hester, but of this more when I come to that Book it self. From Ezra his example, bewailing the sins of the people, and fasting therefore, we should learn to be likewise affected with the sins of others, and not with [Note.] our own only, and to pray for the forgiveness of them, and to seek their reformation.