Commentary on the Old Testament Volume 2-4

CHAP. I.

THere being nothing of note recorded more since the eighth year of Artaxerxes, it is here shown, that in the 20 year of his Reign, Nehemiah the Kings Butler, but a Jew hearing of the evil case in which his Brethren were in Jerusalem, and that the Wall of the City remained broken down, obtained leave to go and build it.

The words of Nehemiah the son of Hilkiah. Hereby it appears, that this Book was written by him, as also saith R. Solomon. He had notice of this in the month Casleu, which was the same amongst the Chaldees, with our November. If it shall seem strange, that the Jews having been so long there, and having had one King before, viz. Darius to favor them besides Cyrus, and now Artaxerxes 13 years, since his sending of Ezra over to them, had not by this time done anything towards the building of the Walls of the City: it is answered by Lyra, that they had no leave hitherto given them, but only to build the Temple. For first, Zerubbabel was sent to do this by Cyrus, then there being an interruption by enemies, until the Reign of Darius, he sent likewise to have the Temple built and it was finished, lastly, Artaxerxes sent Ezra to instruct the people, and to provide, that the service of God in the Temple might be duly performed, and the Common-wealth there well governed, but for the building of the Walls of the City no order was yet taken. Wherefore howsoever, as was said before upon Ezra 7. Funccius will have the 70 Weeks of Daniel begin, Anno 7 of this King, yet they are not indeed to be begun till this 20 year, because no Decree to build the City came out, till now, so also many grave Authors should, as Julius Africanus, alleged by Jerome, Beda lib. 3. allegi interpr. in Ezram. Rupertus cap. 15. in Dan. Theodoretus Orat. 9. in Dan. Comestor, &c.

Nehemiah hearing of the evil case, wherein the City and the people were, wept, for being without a Wall, saith Comestor, Thieves came in the night and slue many of them: and fasted and prayed, and then three months after, viz. in the month Nisan, that is in our March, the same 20 year of the King, he petitioned for leave to go and build the Walls of Jerusalem, and prevailed, so that the many days spoken of, wherein he mourned and fasted to prepare to the effectual offering of his Petition were no less then three months. Pelican contrary to all others, that I have seen, by Artaxerxes Will have none other understood, but Darius whom he maketh next successor to Cyrus, and in the sixth year of whose Reign the Temple was finished, and Ezra sent over in his seventh, and Nehemiah in his 20. But to pass this over, as his manifest error, the place, wherein Nehemiah was, when he did thus, was Susis, the Metropolitan City of Persia, built by Darius Histaspis for his Winter habitation, as Ecbatana was for the Summer.

I also have sinned and my fathers house, to obtain mercy, he confesseth the sins of the people, and his own sins: for the best are not without sin, although Lyra saith, that he confessed his own sins, but only as a member of the same body, he himself being innocent, but the Jewish people, of whom he was one, were wicked. But because he nameth himself and his fathers house a part, as bearing a part in the sins whereby God was provoked, it is rather to be held, that he spake thus, as acknowledging himself to be a sinner, as indeed even the best are. And in his beginning with confession, we are taught the only way to prevail for mercy, that is, to lay open our misery and wickedness before him that can heal us, as the sick patient before the skillful Physician.

We have not observed the Precepts, Statutes, and Judgments. The Laws of God given by Moses are here distinguished into three sorts, Moral, Ceremonial, and Judicial, against all which he confesseth that they had sinned. But withal he recounteth the promise of God made to Moses, viz. That if for their sins they were dispersed to the uttermost parts, yet upon their repentance they should be brought back again, Deut. 30. 2, 3, 4. And this although it were long ago fulfilled in the days of Cyrus, who gave them leave to return, and of Darius, who established the same decree, and of this Artaxerxes, who added to the favors formerly done unto them, in sending Ezra 13 years ago, yet it was not fully done according to every clause of the promise, which was also to do good unto them, and to increase them more, and to make them excellent, Deut. 30. 5, 9. For they were now in reproach, and in much misery, as Hanani related unto him, ver. 3. and they had not yet attained to their ancient splendor of their City, in the high and strong walls thereof, because they still lay ruinous ever since, that in the days of Nebuchadnezzar they had been broken down. And this most probably made them a scorn to their enemies dwelling about them, of whose hatred a hint was given before, Ezra 4.

Then he addeth a remembrance of that which God had formerly done for them in bringing them out of Egypt by his most mighty power, the glory of which would be obscured, if he should not now go further to bring their state begun to be amended to more perfection.

Lastly, He concludeth as he began, with earnest calling for audience, and for blessing upon the means which he was now about to use, viz. Petitioning to the King, for leave to go and build the walls of Jerusalem, to whom he intimateth how easily he might have access, because he was his Cup-bearer, that came daily before him.

CHAP. II.

IN the month Nisan, when wine was to be brought in to the King, &c. Three months being past since Nehemiah prepared for this, as Hester prepared herself three days, to come and petition for her people by fasting. Now he comes with a sad countenance to do his office before the King, that he might take occasion to speak unto him first, and so he might have opportunity to make his request. Haply he deferred thus long, that the winter being past, which was unfit for this work, he might immediately, having leave, go about it, for Nisan was the first month of the year, answering to March, by the Hebrews called Abid. When he came to give the King wine, he put upon him a sad countenance, which he used not to do, thereupon the King asked the reason, and then Nehemiah was much afraid, that is, as Lyra hath it, least by the change of his countenance he should have suspected, that he mediated to do him some mischief. For they who machinate the death of Princes, can hardly do it without some change and paleness appearing in the face, because the heinousness of so great a wickedness strikes their hearts, Therefore Nehemiah to put all such suspicion out of the Kings mind, crieth out immediately, O King, live forever! that is, I am so far from meditating any treachery against thy life, that I wish thee a long and happy life. Then he showeth that the thing which affected him with so much grief, was the desolation of Jerusalem, the place of the Sepulchers of his fathers, which he thus setteth forth to move the King the more, seeing even the Gentiles loved to have the places where their Ancestors lay buried fairly built, but specially the Egyptians, who when they dwelt in poor houses living, yet had fair monuments for their dead bodies to lie in, because they thought them to be their habitations forever these but for a short time. And what account the Jews made of burial places, appears where our Lord compares the Pharisees to whited Sepulchers, which were fair outwardly, &c. The King hearing his answer asked him what his request was, as being now so far from conceiving any anger upon any suspicion that he inclines to grant him his desire, so easily doth the Lord turn the Kings heart, as the rivers of water, as Lyra noteth. But it seemeth, that his heart was before this towards Nehemiah, in that, as Pelican observeth, having so many Nobles, he chose Nehemiah to this Office about him, rather then any of them, and of his good will to the Jews, he had given large testimony before in sending Ezra, so as he did, Ezra 7.

Then he having prayed to God said, &c. that is, in his heart by short ejaculation, that the King might by the motion of his spirit be brought to favor his petition. He, that is, Artaxerxes having heard it to be for leave to go and build Jerusalem, asked only, how long time he would desire for this work. And it is said, the King asked him and the Queen, or his Wifesitting by him, but Lyra, that it might not be doubted, whether both asked the same question, will have the signification of the Hebrew text to run thus, and the Queen sat by him, but indeed the word is 〈 in non-Latin alphabet 〉 a participle sitting, but in the same sense, for her, sitting by only is intended to be shown, when the King spake, and not her speaking also, and therefore when Nehemiah had set the time, which is not here expressed, but chap. 5. 14. it appears to be 12 years, it is said only of the King, that it seemed good unto him to let Nehemiah go. Then he being animated by this grant, desired also a safe conduct, and timber out of the Kings Forest in those parts for the building of doors to the house of the Lord, and a Tower for more safety near unto it, and the wall of the City, and an house for him to go into, that is, to dwell in, saith Lyra, a common Hall or Shire-house, wherein he might sit and judge Causes, that should be brought before him, saith Junius, and it is most probable, for both purposes. And all this was granted also. The Princes beyond the River were those beyond Euphrates, to whom he desired, that Letters of safe-conduct might be written, namely, the Princes of Syria. But for anything, that should now need building about the house of the Lord, it should seem strange, seeing Ezra but 13 years before had a large grant made unto him to do all things about the house, which he thought good. Some think, that it was to build the Porch higher, some to repair it being now again decayed, but the Hebrew text having it to board or cover the Palace, which is by the Temple, or house, it seemeth rather, to be meant of the Kings Palace, which stood near unto the Temple. And it is to be noted, that when he desired timber out of the Kings Forest, the word Paradise is used, by which name probably Lybanus was meant, as most abounding with timber, and for the delight, which the King took in it, kept as a Garden. Then Nehemiah went and gave the Letters to the Princes, &c. Josephus saith, the next day he took his journey and delivered his Letters to Saddeus Governor of Syria, Phoenicia, and Samaria.

And it is said, that Sanballat the Choronite hearing this, and Tobiah servant of the Ammonites, they were much grieved. These saith Junius, were both Toparks, or Governors of Provinces under the Persian Kings, the one of the Moabites, the other of the Ammonites, the last being set forth by the name of a servant, because a vassal to this King, as indeed the other also was, but this is left to be understood of him by this name giyen to one. Pelican and some others by Sanballat and Tobiah understand Princes of the Samaritans, who were always hitherto noted to have been most envious against the Jews. But because one is expressly called an Ammonite, that of Junius is to be preferred, because the Jews had more enemies besides the Samaritans, and Moabites, and Ammonites, especially.

When Nehemiah was come to Jerusalem, and had spent three days there in refreshing himself after so great travel, as Ezra before had done, Ezra 8. 32. and visiting friends. He went out in the night with a few men to view the walls, keeping his intention yet secret, till he saw, what possibility there was of effecting it, and that the rumour of it might not be spread abroad amongst the enemies, till the work was in doing. And he saith, that he went by the gate of the valley, that is, where that gate anciently stood, but now only a passage with ruins on each side, and it was Westward, and had the name from the valley, because saith Junius, it stood at the foot of the Hill, whereupon the upper City was built. The Septuagint of Sixtus calleth it portam Galila, that is, the Gate of dead men's skulls, because in the valley without there was the place, in which they were laid. Then to the fountain of the Serpent, Vulgar Latin, Before the fountain of the Dragon, Junius thinks that it was so called, from the slow running of the water there, and that it was the pool Siloam, Isaiah 8. 6. said to run softly, then to the gate of the dunghills, that is, on the East part where the brook Kedron ran, and washed away the filth of the City, brought out to that place. Here he brake off a piece of the wall, to try the soundness or unsoundness of that which remained of it, that he might know whether it should need to be all pulled down, that a new foundation might be laid, or whether it might be built upon. Then he went to the gate of the fountain, and to the Kings fishpool, where there was no room for the ruins, for his beasts that he rod on, to pass. The gate of the fountain was that saith Junius, whereby men went out to the pool Siloah and Rogel. Here because he could not ride on, he was forced to fetch a compass, and so came up by the further side of the brook, till he returned again by the same gate, at which he went out.

But to the Rulers he saith, that he had not yet shown his intent, that is, to the Presidents placed there by the Persian Kings, or to the Priests or common people of the Jews, or the overseers of the work. But now having secretly viewed all, he stirred them up to building, showing them what had passed between him and the King for their encouragement: And this he did, saith Josephus, calling them together into the Temple, and his exhortation took such effect, that with all cheerfulness, they presently fell to the work. But when Sanballat, Tobias, and Geshem the Arabian heard, they mocked at us, and despised us, &c. Here besides Sanballat and Tobias, mention is made of an Arabian, that is, the Toparch of Arabia, who together sought to discourage them from this work, calling it a rebellion against the King. This derision of the Heathen, is again spoken of Chap. 4. Now, they coming to Jerusalem, when they heard what they went about, then at home amongst themselves, when the work went forward. For now Nehemiah answered them, as present, saying, The God of heaven will prosper us, and we his servanrs will rise and build, but ye have no part, &c. He vouchsafed not so much as to tell them of the Kings license, so little did he fear them, but shakes them up as having nothing to do with this work about Jerusalem, seeing it was not within any of their Principalities, but the government of that place was now committed unto him.

CHAP. III.

THen Eliasib, the chief Priest and his Kinsmen built the gate of the flock, &c. This gate, saith Junius, was on the South part in a valley before the Temple, where a Market used to be kept to sell sheep for the service of the Temple, see more of it, John. 5. 2. there was the pool of Bethesda, Lyra addeth moreover, that by this gate, the cattle which were for sacrifice were brought in. And that their proceeding in building, might be the more distinctly understood, he observeth that there were about Jerusalem three walls, within the innermost of which dwelt the King and the Priests: within the second, the Nobles and Prophets: and within the third, Artificers and other sorts of people: and therefore the relation of the building, beginneth first with the outermost wall, wherein were six gates, and then proceeding to the second, ver. 19. where Heser the son of Ieshuah is said to have built the second measure, that is, the second or middle wall: lastly, to the third wall, ver. 28. where it is said to be above, and it is begun with the horse gate. That gate which was nearest to the Temple, the Priests began first to build, to give example to the rest, and not only the gate, but also the wall to the centenary Tower, and the Tower of Hananeel, that is, according to the signification of the word, most probably, 100 Cubits. And they are said, when they had finished the gate, to have sanctified it, that is, according to some, to have adorned it, and made it most beautiful, but according to others better, to have sanctified it by prayer, from thence forward to be counted holy, as an appurtenance of the Temple, or rather feasting and offering sacrifice, when they had finished it, as was wont to be done, when a new house was built, and it was dedicated. Next unto the Priests built the men of Jericho, that is, the wall, as some think, because that part was right over against their City. But the Fishgate built the sons of Hassenaah: This was so called, saith Lyra, because fishes coming from the sea, were brought in at it: but now it is called the gate of David, because it was nigh unto Zion, his City, but by the Sea understood, the Sea of Galilee.

Then built the men of Teknah, that is, of that place, of which Amos was, but their Nobles would not put their neck to the work of their God. The great ones of Teknah are thus branded to their disgrace, when those of an inferior condition, did all put their hands to a good work, such as the building of the wall of the City of God was, for which it is called the work of their God, yet they did nothing, who indeed ought to have been the forwardest, and to have done most, as they were most to God obliged. But it oft times falleth out thus that the meaner sort show most love and zeal, when the greater are cold, and do nothing to [Note.] further a good cause, and so it was under the Gospel, Not many Noble were called.

The old gate built, Joaada the son of Phasheah, &c. This, saith Lyra, was otherwise called the Gate of Judgment, and here the old gate, because the Elders sat here in judgment: some think that it was called the old gate, because it had in part continued ever since the Jebusites time, and lead into the old City of Salem.

From hence forward are said to have built Melatiah the Gibeonite; Iadon the Meronothite, the Gibeonites, and the men of Mizpah, even to the throne of the Prince on this side the River, according to Junius his reading. But the vulgar Latin, For the Captain, which was in the Region beyond the River, expounded by Lyra, as being set awork by him although an Heathen, for the good will, which he bare to this work; whereby it should seem, as Pelican gathereth, that he was a Proselyte. Hebrew it is 〈 in non-Latin alphabet 〉 to the throne of the Prince beyond the River. But if we take 〈 in non-Latin alphabet 〉 , as Pelican doth for a proper name, and so read it, unto the Prince Chisse beyond the River, it must be understood, unto that part, which he being a Prince of the Persians beyond Euphrates, yet out of his piety was at the charge to build. If with Junius we should understand, to the throne of the Prince, that is to the Hall, where the seat of judgment stood, what reason can be yielded of adding these words, beyond, or on this side the River, certainly none.

Then speaking of the building of Huzziel and Chananiah, he saith, they left Jerusalem wheresoever the wall was broad, as Junius reads it, giving this for the sense, they were not careful about repairing the middle Wall, whereby the upper City was divided from the nether. The vulgar Latin, they dismissed Jerusalem even to the wall of the broader street, which Pelican expoundeth only by saying, that there was a spacious place for a Market or Faire to be kept, Lyra, they dimissed Jerusalem, that is, they extended the Wall thereof. Hugo Cardinalis, they built the outward Wall so far, as till they came, where the City was most spacious and of greatest compass. Hebrew, they left Jerusalem even to the broad wall, that is, as it seemeth rather to me, they built so far, or went on so far in building, that they brought their work past the City on one side to a Wall, that because of the greater thickness and strength remained hitherto undemolished, and so needed no building, which happily might be that, which Uzziah built so strong, 2 Chron. 26. 9. and because of the strength more labor being required to beat it down, the Chaldees weary of the work in demolishing the rest left it untouched.

Next built Rephaias Governor over half the tract of Jerusalem, that is, saith Junius, that part which belonged to Judah, the vulgar Latin, Prince of a street of Jerusalem, but Hebrew, it is of the half division of Jerusalem, by some understood of half a street, because Shallum is said to have been Prince of the other half, Verse 12. but Junius will have that other half to be understood of that part of the City, which belonged to the Benjamites, that is, the North part. Now Rephaias is said to have built next unto Chenaniah, because, although there was a space betwixt their two buildings of the broad Wall, which needed no building, yet none came between them.

At his side built Jedaiah, right over against his own house, he being most probably assigned to that part, because it was thought, that he would build the stronger for his own security.

In the other measure repaired Malchia the son of Charim, &c. that is, saith Junius, so much by measure, as Chattush last before spoken of had done. The vulgar Latin, the middle part built Malchia, which Pelican knoweth not, whether to expound of the wall or of the street, and if of the wall, whether of that before passed over, it being meant, that whereas it needed some repairing, he did that. But because it is not in Hebrew, the middle part, but the other measure, it is to be thought, that Junius expounds it best of the like quantity. And by some it is conceived, that there was a space of wall between two Towres, to which this second measure hath reference, and of this when the three before going had built part, the two following named in this Verse built as much by measure, and the other Tower of Furnaces or Ovens also.

Next built Shallum another Prince over the other half tract, &c. and his daughters. How this is to be understood, see before upon, Verse 9. and his daughters are spoken of, as his heirs, because he had no sons, and the work being by him began, haply he died, and left it to his daughters to finish.

The gate of the valley built Chanum, together with the inhabitants of Zanoach, &c. Of the gate of the valley see before, Chap. 2. 13, as also of the gate of dunghills here named, being 1000 Cubits of.

The gate of the dunghills built Melchias the son of Rechab, Prince of the street Bethacharem. Of the Rechabites, read Ier. 35. how abstemious they were, and observant of their fathers precepts in their rigid living. Of them the Essees are thought to have come that dwelt afterwards in this street, and from them the gate was called the gate of the Essenes. The street, that this Prince was over, saith Pelican, had the name from Vines, which, it seemeth, abounded there, for Charem signifieth a Vineyard, and Beth an house, of which it is compounded.

And the gate of the fountain built another Sellum, of which before, Chap. 2. 14. here was a Conduit to convey the water, it being next unto mount Zion, or the City of David. After him built Nehemiah's, that is another of this name, being Prince over half the street Bethzur, which Pelican saith, is not to be understood of a street in Jerusalem, but of the Town Bethzkr: but it was plainly a street called by this name. And his work was drawn over against the Sepulchers of David, and the fish-pool built with great cost, that is, of Hezekiah, a King 20. 20. even to the house of the valient, that is, saith Junius, where the Warders of the City of David kept, Lyra, where the Worthies of David and other successively of the most valiant, who were there trained up to feats of Arms, that they might be ready and the more fit upon all occasions to defend the City.

Then built Heser the Governor of Maspeh another, or second measure. Here saith Lyra, beginneth the building of the second or middle Wall, but Pelican will have nothing else meant by the second measure, but that the wall to be built being divided by equal measures, whereof one man was to build one and another another, this Heser not contenting himself to build one only, built two of them. But it is not said, he built two measures, but the second, wherefore that of Lyra seemeth more probable especially because these words the second measure are often used (from henceforward) but seldom in speaking of the Wall hitherto built, right over against the ascent to the Armory Mikzohah, that is, saith Junius, to a Tower or Munition, in a most high place of the City of David, called Mikzohah, as also 2 Chron. 26. 9. from the cragginesse thereof. But Mikzahah signifieth a corner, and therefore it may better be rendered, the ascent of the corner Armory, seeing the word Neshek here used, signifieth Arms, the vulgar Latin, the ascent of the most firm corner, so called, saith Lyra, because two walls met here, and so it was most thick and strong. But thus the reason of the strength of this place, is not all shown, for it was because a Towrestood here wherein Arms lay.

After him built with a burning mind Baruch, so Junius, vulgar Latin, upon the Mount, built Baruck. But the word 〈 in non-Latin alphabet 〉 here used doth not signify anything else but wrath or fury, and therefore it may best be read, choleric or wrathful Baruch, even to the gate of the house of Eliashib the High Priest, not, as some conceive to a gate of the City, supposing that the High Priest had dwelt so, as that the entrance by that gate had been into the High-Priests house: but to the gate of his house, which was doubtless a place of note for his eminency, and very great, because the next man built no further, but all along behind it, and then came the part which the Priests built.

Then built the Priests the men of the plains, the vulgar Latin, men of the plains of Jordan, adding the last word, which is not in the Hebrew Text for explanation. But it appeareth, Chap. 12. 28. to be a mistaking, because they are spoken of, as dwelling in the plains about Jerusalem.

Mention is made of another measure to Mikzoah and the former, that is, the other corner of the City of David, where stood a Tower also, as is said of the other corner before, ver. 19.

Mention is made of the Kings house, joining to the Court of the Prison, of which see, Jer. 32. 2. ver. 26. But the Nethinims dwelt in Ophel, right over against the gate of waters. Ophel, saith Lyra, was a Tower near the Temple and the Priests chambers, and because they ministered to the Priests wood and water, they were placed here, as was most convenient. Of the gate of waters, and the street before it, see again, Chap. 8. 2.

Above, the gate of horses built the Priests the vulgar Latin, above at the gate. Here, saith Lyra, began the third and innermost wall, where the Priests dwelt, and therefore they built it, every man against his own house. The gate of horses was so called, because, hitherto men might ride towards the Temple, but no nearer, when the King himself came, he must alight here, and go afoot to the Temple. Junius and others, say nothing here of a third wall, but understand by this word, above, the horse gate to have stood in a descent upon the ground, rising from which the Priests built.

Then built Zadok and Shemahiah, &c. After the Priests spoken of in general, here they are set forth by name, and it seemeth that they built on each side of Nehemiah, because, ver. 30. he saith, After me built Chananiah and Hanun, &c. omitting, out of his modesty, to speak how great a part he built, yet Chap. 4. 16. and Chap. 5. 16. he saith, that he and his servants were in the work and built. The vulgar Latin, nether here, nor ver. 31. where again it is said, after me, doth render it so, but after him, as if nothing else were meant, but after the man next before spoken of. But in Hebrew it is, 〈 in non-Latin alphabet 〉 that is, after me, but that commonly when the word signifieth after me, it is put without a prick above the Jod whereas here it hath one, and in the margin, to express the force of it, it is 〈 in non-Latin alphabet 〉 after him. But it is put both these ways, that Nehemiah might most covertly set forth his own work, to avoid all show of vainglory. Here Chanum the son of Tala is called the sixth, as is supposed, because he had five brethren elder then himself.

It is said, Right over against the gate of the commandment, so Junius, the vulgar Latin, contra portam judicialem, and the word 〈 in non-Latin alphabet 〉 signifieth a Governor, and most probably the gate, where the great Senate, called Synedrion, sat is meant.

Finally mention is made again of the gate of the stock, where the Goldsmiths and Apothecaries built, whereby we may gather, that the wall by this time was brought round about the City, seeing these last left where the first had begun, ver. 1. Therefore as Pelican noteth against Lyra, there were not three walls now repaired, but one only, and this was a great work, as the state of the people then was, and as much as was needful for the present. But Lyra will have this understood of the middle, next unto which by the outward, these men dwelt, so maintaining his tenet touching three walls still. All the gates here mentioned are but eight, yet there are that number 12, whereof four Eastward, the Potters gate, the Water gate, the horse gate, and the gate of the Flock: four Westward, the corner gate, the gate of the valley, the dunghill gate, and the gate of the fountain: and four Northward, the gate of Benjamin, the fish gate, the old gate, and the gate of Ephraim, for Southward the hill upon which the City stood, was so steep that there was no entrance in that part. And as the old, so the new Jerusalem is set forth▪ as having 12 gates, Revel. 21. but no more, but these eight needed repairing. Of these gates Lyra draweth six to an allegory, first laying it for a ground, that Jerusalem which was now built, figured out Jerusalem above, which is heaven, Gal. 4. And then the gates leading into Jerusalem, figured out the way leading to life, according to that of our Lord, Wilt thou enter into life, keep the Commandments. And as these were both negative and affirmative, the one sort serving to restrain from evil, the other to stir up to the doing of good, according to Psal. 34. 12. so there be three things, the consideration whereof may restrain us from evil, and thirdly, to stir up to good. The first three are, Vitii foe • or, judicu terror, supplic • i horror, set forth by the dunghill gate, the judicial gate, and the gate of the valley, because hell is below, for which the valley of Benhinnon is applied hereunto. The second and third are Decor operis, dulcor foederis, valor muneris, because to do good is comely, linketh unto God, and is rewarded in heaven, and these are set forth by the gate of David, who was comely, the gate of the fountain, because by water the Covenant is entered into with God, and the gate of negotiatours who traffic and truck for gold and pearls. Thus he, but because no gates serve only to keep out, but for entrance also, this allegory will not well hold, wherefore Beda betters makes Jerusalem a figure of the Church, the building of the gates figuring out the Apostles, who taught the way to heaven, and that whereby errors may be kept out of the Church, as gates serve both to enter by, and to keep out enemies, and the builders of the walls, other pastors and teachers who watch continually, and are as a wall of defense about the Church. Nehemiah his particular registering of the names of them all, figureth out the writing of their names in heaven, that they may be had in everlasting remembrance, who help to the perfecting of this spiritual building. Morally Pelican showeth, that in these repairers of the gates and walls of Jerusalem, thus accurately set forth to their [Note.] praise in the Generations to come, they who do the like for their native Country and Church, laboring to reform things amiss, and to repair the decays of both are praised, and we are taught always to have them in remembrance, as most worthy instruments.

CHAP. IV.

BUt when Sanballat heard that we built the wall, he was very angry and said, &c. Of this Sanballat and Tobias, see before, Chap. 2. 10. Note, that this is the [Note.] sequel of seeking to repentance, the decays of God's Church, the wicked are always mad at it, and deride and oppose it, as also some of the Tribes, in the days of godly Jehoshaphat did, when they were building the wall. There were three impediments, as Lyra noteth, the first set forth in this Chapter, the second, Chap. 5. the third, Chap. 6.

What will these weak Jews do? He calls them so in contempt, as thinking them who were but lately come out of captivity unable to perform so great a work, should they suffer them, that is, will the Gentiles suffer them? as the vulgar Latin expresseth it, although they were able to build it, Will they finish it in a day, and build it of burnt stones out of the rubbish? they add this as thinking it as ridiculous, as if men should think to build so great a building in one day, and that of stones unfit for building, because burnt in the days of Nebuchadnezzar, and partly by reason of that burning, and partly by the weather in so long a time, made unuseful for building.

Tobias to increase the derision, answered, when they have built, if a fox go but upon their wall, he will break it down, and therefore we need not care, let them build what they can, their wall will not be able to endure the least force coming against it, of this Nehemiah complaineth to God, and prayeth him not to cover their iniquity, that is, to forgive it. He prayeth not, saith Pelican here, that for their sin they might not be touched with repentance, but being manifest oppugners of God, and enemies to his people, and so incorrigible, they might be made examples by God's judgments against them. Thus he prayed, but they neglected not to build still, yea, the heart of the people was provoked to the work, their scoffs made them the more earnest in it, until the wall was half finished.

Then their enemies Samaritans, Ammonites, Arabians, and Ashdodeans, which were of the Philistines, were greatly incensed at the going on of this work about the Wall, and the repairing of the wide breaches thereof and assembled together to fight against the Jews.

Hereupon they did flee to God by Prayer, and set a watch night and day, that they might not come upon them unawares. For God is first and chiefly to be sought unto in danger, and then means of prevention are wisely to be used.

But the Jews said, the force of our burden carryers is weakened, and there to much earth, &c. After one impediment by the Jews enemies, here followeth another amongst themselves, they murmured for the labor in carrying so much rubbish away, as lay about the Wall, giving it impossible for them to perfect this building, having also so many enemies to interrupt them.

The enemies also according to their combination before spoken of, attempted to come secretly upon them, either to slay them or to hinder their work, but they being forewarned of it by their friends abroad, ten times disappointed them of their enterprize by fitly placing armed men to encounter with them, if they had come, and Nehemiah made an exhortation to them not to fear, but to trust in God, and to fight manfully for their Country.

The enemies seeing that their enterprises were discovered, God wrought so hereupon with them, that they were confounded, and the Jews returned to the work, having for a time intermitted it for their necessary defense.

Yet they did not altogether leave their arms, for part of his young men labored in the work, and part held shields with darts and bows, &c. thus Junius, but the Vulgar Latin, half of the young men did the work, and half was prepared to the war, and spears and shields, &c. And this agreeth more to the Hebrew, and to sense, seeing the intent is not only to show what his young men did, which could not be many, but what the workmen in general did, who were young and lusty, and whereas he hath it shields with darts, Hebrew it is, holding both spears, shields, and bows, so that neither hath the vulgar Latin rendered it rightly in this clause nor sensibly, and the Princes after them in all the house of Judah, that is, following them some to the work, and some to their arms to order them, encourage and defend them.

Also the builders went to their work armed with swords girt unto their sides and they sounded with the Trumpet by Nehemiah, that is, when need required that they might come altogether to that part, where their enemies came to assault them. For so he yields the reason, why the Trumpet sounded by him, verse. 19, 20. because they were at the work of the Wall far asunder, and he taking upon him as a Watchman carefully to foresee the danger would give them warning in all parts by the sound of the Trumpet.

He also provided, that there might be a watch by night, in which he and his friends and servants bare a part, not putting off their clothes, but only for washing. Junius, Cuique gladius suus & aquaesto. Hebrew, Everyman put that into the water, that is, his garment, when need required to be washed, but Junius going upon another signification of the word 〈 in non-Latin alphabet 〉 , his sword, reads it otherwise, as if the meaning were, let everyone go with his sword to the water, as Pagvm. expounds it. But if the word be rendered, a sword here is no more said, but each man his sword, the water. I hold it therefore better to follow the vulgar Latin, but each put it off for washing, because his purpose here is not but to show how they did to keep themselves cleanly and from being nasty, seeing they did not at night put off their clothes, viz. by saying, that they put them off to be washed, either as was requisite of course, or as the Law required, upon the contracting of any uncleanness, mystically by the enemies of this building, Heretics and wicked men are set forth, who deride and seek by all means to hinder the spiritual building, that is, reformation of Doctrine and Manners, from which they are most averse, the builders that complain of much earth, which must be digged and carried away, to lay a firm foundation, the spiritual builders who are wearied with laboring to remove earthly thoughts from men's minds, that they may be well founded upon the Rock Christ: the enemies plotting to come unawares upon them, the Devils stratagems to surprise men's souls unawares: their arming against them, the taking of the spiritual armor, Ephes. 6. 12. The Laborers being armed, even when they wrought, the watchfulness which should be in all the people themselves, besides the watchfulness of the Pastors set to defend them: or, according to Pelican, the double work which spiritual builders have to do, both of building up in grace, and impugning error. And it is to be noted, saith Beda, that when Solomon built the Temple at the first, he did it without opposition, but now it having been destroyed for sin, the rebuilding of it is with great difficulty, to show that a man's first conversion is more easily wrought, but he being again drawn away to sin, to bring him to be renewed by repentance, is of greater difficulty, because it is more hard for him that hath once and again felt the pleasures of sins to refrain from them, then for him that hath not so deeply tasted thereof: They are like stones burnt in the Devils fire, as these in Nebuchadnezzar's, making the enemies to deride the attempt of building herewith. And so some Heretics speak against such, as in the time of persecution have fallen away, as if they could not be renewed by repentance, denying them therefore any admittance into the the Church, whereas indeed it is a work not impossible, but far more difficile. Lastly, their watching by night, and not putting off their clothes, shown the vigilancy of every faithful person against sin, out of the danger whereof it is so hard to be kept, for which cause we must always keep our spiritual armor about us, and never put it off either by day or night.

CHAP. V.

HEre is another great impediment in this building, a complaint is made by the poor of three things. 1 That for sustenance they gave their sons and daughters as servants to the rich. 2 Others sold their possessions, that they might have wherewith to buy sustenance, there was such a famine. 3 Others were enforced to take up money upon use, to pay the Kings Tribute, and this they did, laying their fields and vineyards to pledge therefore. And to these straits they seem to have been brought by their continual attending upon the building, the works of husbandry being neglected, whereby they should have gotten their living, touching tribute paying although the Priests and Levites were by the King freed here from Ezra 7. yet all others paid it. And partly by the charge that lay upon them for this, and partly for this building, the meaner sort, which were the far greater part, waxed very poor, and were enforced thus to complain against the rich. Now they say, that their children were as their kinsmens children, free by God's Ordinance, as being part of them that were delivered out of the Egyptiacall bondage, although they now being grown poor, were enforced to sell them to the rich for servants.

Nehemiah hearing this was very wroth with such miserable men, as thus sinned against charity towards their poor brethren: for they ought in this case to have lent money to them freely. And first he reproved even the chiefest for this a privately, then Congregation being called, publicly, saying we, according to our power, redeem our brethren from the Gentiles, that have been sold unto them, that is, so many as are able and fear God: for thus it is commanded, Levite. 25. 47, 48. and do ye fell your brethren that they should be sold unto us? that is, be redeemed by us, as the vulgar Latin hath it, and the meaning is: when ye out of your hard heartedness, rather then lend gratis unto them, have enforced them for your money to sell themselves unto you, that ye might for your advantage sell them again, will ye commit such an absurdity, who are as near unto them, as we are, as to expect, that we should give you your price for them to set them free again? Thus he upbraids them by dealing as hardly with their brethren, as the Gentiles, and so frustrating the grace of God towards them in bringing them from amongst the Gentiles in their own Country again, seeing they thus made them servile here, when as the Gentiles themselves had dismissed them freely. Wherefore he willeth them to consider, what the Gentiles would say, when they should hear of this to the disgrace of them and of their Religion.

Should I, my kinsmen, &c. exact money of them, &c. the vulgar Latin, we have lent them, as if he had spoken affirmatively, whereas the word used signifieth lending to usury; which Nehemiah would not doubtless do, wherefore it is better rendered interrogatively, implying that both he, and all that belonged unto him, abhorred from doing thus, and therefore he moveth them to case their poor brethren of this burden, as indeed by the Law of God they ought to do, seeing usury to the poor is therein so strictly forbidden. Then showing how he would have them ease the poor, he saith, Restore unto them their fields and vineyards, &c. that is, which are made over to you till the jubilee, to make amends for your former exactions, restore now again to the poor owners, as their need requireth, and the hundredth part that ye exact of them, that is monthly, so that every month they exacted one shilling for 100 shillings, that is, 12 shillings for twelve months, and for 100 pounds, 12 pounds. This also he requireth them to remit, whether it were to be paid in wine, oil, or corn, and to lose the time which they had until the year of release, in their lands and houses, as brotherly love required.

And when they yielded to do thus, he cursed all that should not indeed perform it, using for a form his coat, which he shakit and said, so let God shake all that do it not, and make that from all their labors no good may come unto them, but that they may be as a tree, the fruit whereof is shaken off. Then the Priests being called for witnesses, he adjured and sware these men to it, that being done, in their presence, who stood for God, they might think themselves the more strictly obliged. Pelican saith, that by calling the Priests to be present at this Oath, he shown that they should be shaken, and excommunicated out of the house of God, and from the Congregation of his people. Sallianus understandeth these words, I adjudged them, of the Priests, whom being guilty of the like sin, he admonished and adjured privately for honors sake, when he first publicly dealt with other rich men.

Nehemiah having this way, promoted the good of the poor Jews, showeth in the next place, that he refrained from taking ought of them all the time that he continued Governor over them, which was twelve years, contrary to the manner of others, that had ruled there in times past, who lived upon them to the impoverishing of them the more. Wherefore it seemeth that he was a man of great wealth, as they commonly are that be in office about great Kings, and from him should other Rulers take example to favor their Subjects in matters of charge, as [Note.] much as they can, and not oppress them to maintain themselves in greater pomp, and worldly glory.

He also recordeth his own work, and his servants in helping to build the wall, not for ostentation, but to show how greatly the fear and love of God, to the honor of whom this was wrought in him, as P. afterwards speaks of his labors, and forbearing to take maintenance, for the good of God's Church being yet weak and poor, to draw on others for a more general good, to do likewise in the like case. He meaneth, saith Lyra, that he wrought with his own hands to draw on others the more, when they should see their Governor himself so intent to the work. A notable example set to all in high place and authority, that they from [Note.] hence might learn to go before others in doing that good, which they stir up them to do. And he saith, that he purchased himself no field, that is, he kept not the surplusage of his revenues to increase his possessions withal, as rich men commonly do, but spent all for the public good.

Also 150 men of the Jews being Presidents, and those that came from the Gentiles round about, came to my table, that is, they that for their public offices should have been maintained by the public charge, I daily gave diet to, and to Samaritans, Arabians, Philistines and Ammonites round about, that came upon occasion of business to Jerusalem. Finally, he showeth, what his daily provision was, one ox, six smaller beasts many fowls, &c. in regard of all which he desireth God to remember him for good, that is, according to Lyra, both of grace and glory, seeing that out of Charity to his people that were poor and brought low, he did all this that they might be the more spared from charges. Morally in that Nehemiah required the chief amongst them to do nothing in way of charity towards their poor brethren, but that wherein he went before them in his own example, all Governors may learn it to be their duty to be the first and chief in doing the good, which they require others to do. And in that, with shaking off his garment, he cursed those that either were uncharitable to the poor, or oppressed them, or went from the good profession which they had made: Note, that whosoever doth any of these things, must not expect to prosper, but be blasted in all his goods and labors.

CHAP. VI.

THis let of building the wall being thus overcome, now ariseth another, when then the wall was finished, but not the gates of the City, for they remained yet imperfect. Sanballat and other enemies of the Jews inhabiting near unto them, and being Governors of those parts sent unto him to meet with them, that they might make a Covenant together, thinking to take an opportunity thus to kill him, and the place which they appointed was the valley of Omin, of which see Chap. 11. 35. whereby we may see into what dangers godly Governors come, through the malice of wicked enemies of the truth, when they endeavor to repair the walls of Jerusalem, that is, to reform things amiss in the Church of God, [Note.] by restoring sound Doctrine, wherein soever it hath been corrupted, but God will preserve them as he did Nehemiah. And it is to be noted, that these enemies took their opportunity when the gates were not yet finished, for if they could but yet have caused the work to cease, all that was hitherto done had been vain.

But Nehemiah wisely foreseeing their drift, sent them answer that he was about a great work, and if he should come abroad to consult with them, it would be hindered, but notwithstanding he was urged by them to come four times. Prudence [Note.] is necessary as well as innocence to see into the subtleties of our enemies. For Nehemiah wisely foreseeing what these wicked Princes went about, would by no [Note.] means be drawn to go out of the City, in which he was in greatest safety.

Then Sanballat sent unto him the fifth time by a servant, writing something to terrify him, viz. that it was reported amongst the Gentiles about, that when the Wall was finished with the gates, the Jews meant to rebel, and he to make himself King, wherefore he willed him to come forth, that they might consult together, pretending great good will towards him to give him advice, what were the best course for him to take to prevent the coming of this rumour to the Kings ear, and consequently the danger that would ensue hereupon. Yet he wrote not so plainly, but that he left him doubtful, whether this were the end of his sending for him, or to get somewhat out of his own mouth, whereof he might accuse him to the King, or else to conspire with him.

But Nehemiah having a good conscience was nothing moved at this, but answered, that he feigned this of his own head, that they being afraid, who were in the work, might break off from it, and therefore he applied himself the more earnestly unto it, praying God to strengthen their hands in the work.

This policy of the enemies being thus frustrated, another device of theirs was, to suborn a false Prophet, to tell him, as if it had been from God revealed unto him, that they would come upon him in the night and slay him, which they might easily do, because the gates of the City were not as yet perfected, and it was no doubt, but that they would be ready enough to do so, for the hatred which they conceived against him, in regard of his attempt to fortify Jerusalem, and because of his contempt shown towards them. Therefore he persuaded him to go with him into the Temple, which was as a fort, that he might there be safe. This false Prophet was Shemahiah, who came of Delaiah, of whom see, 1 Chron. 24. 18. he was one of the principal Priests of the 23 course, and he is said to have been shut up, that is, one who sequestered himself from company, as being most strict and holy in the course of his life, that he might be in the more estimation, as conversing the more with God, and by him graced with the spirit of Prophesy. Junius renders it, detained, or held by vow to do all that he could for the good of Nehemiah. It is most probable, that Nehemiah being sent for to him, as to a man of God, came to his house, and there under a pretence of speaking by Prophesy for his safety, he sought to move him to make the Temple the place of his refuge, that so he lurking in secret for fear, all the Jews who were in the work, should be terrified and cease from building anymore, to his great ignominy and disgrace: or, as Pelican hath it, he should thus endanger that holy place, of being defiled with blood, if they should there be let in to him, as by the fraud of the same false prophet and his complices, they easily might.

Into the house of this Shemahiah, Nehemiah saith, that he went, as supposing him to be a friend, but when he heard him speak to the effect aforesaid, he easily discovered the contrary, and that he was one of the evil minded Jews, who held correspondency with the Samaritans against Nehemiah and the rest. Therefore he answered him, Should such a man as I flee, or, who being as I, can enter into the Temple and live? that is, should I that have hitherto professed so great confidence in God, and persuaded others to do the like, now distrust his providence, and show it by fleeing so shamefully to hid myself? surely if I should do thus, I might justly fear that God would protect me no longer, but give me over into the hands of my wicked enemies, to be slain for this my sin against him.

Moreover he saith, that he understood, that God sent him not, but that he dissembled in speaking thus, being hired unto it by Sanballat and Tobias for a reward, to draw him to sin, that is, to do so cowardly against that which the dignity of his place required, being Governor over all the people, that he might afterwards bear reproach for it. Whereas he saith, that he understood, &c. this is generally thought to have been by divine revelation, which came unto him after that he had given him the repulse, but it may as probably be held to have been by some faithful man or men, who knew of the compact, and discovered it unto him.

This danger being thus escaped, Nehemiah prayeth God for this treachery to remember Sanballat, and Nohadiah a Prophetess, &c. viz. which joined with Shemahiah in this dissimulation, and together drew on others to pretend the same, whereby we may see how dangerous a plot this was, when not only a man, but a woman also, and others came and spake unto him about the same thing, as Prophets sent by God.

At length the wall was finished the 25 day of Elul, the 52 day. The month Elul amongst the Hebrews, answereth to our August in part, and in part to September, by 52 days he meaneth from the beginning of their working, so Lyra, and all other Expositors almost, except Vatablus, who would have it 52 days after the Epistle sent by Sanballat to Nehemiah, but certainly erroneously, because the wall being all repaired before, they might well in far less time have finished the gates.

And it is to be noted, that the time which the wall was in building, is set down as wonderfully short, that God might therefore be praised, by whose singular help it was done, notwithstanding all the delays caused by the enemies, in so few days, to intimate which, it is said, that the enemies acknowledged that it was the work of God, which made their stomachs that were so stout, before now to quail. Vers. 16. Josephus therefore is far wide, when he saith, that the wall was in building two years, and three months, and Eusebius much wider, who reporteth the time to be 12 years, mistaking, doubtless, the time of Nehemiah his being Governor there, for the time of doing this work. And whereas some think that this building was in the last year of Nehemiah his Government there, as Jerome, who saith, he came to Jerusalem, Anno 20 of Artaxerxes, and made an end of building the wall and City, Anno 32, which some others follow, because the end of his coming was only to build, and this being done he was to return again, it is to be conceived rather, that he set to the work in the first year, and finished the wall, and from thence forward he intended the building of the City, as long as he stayed, which doth not disagree from Jerome. Of this short time in building the wall, Daniel seemeth to Prophesy, when he saith that it should be built again in augustiis temporum, in the straits of time. If any man shall say, how could a wall of so great compass be built in so few days, although God prospered the work never so much: It is answered, that many thousands labored in it with all diligence, and the Princes also were present to stir them up, neither needed it building from the foundation, or in all parts, but repairing and building in most places, upon the old foundation.

Here another impediment or plot is mentioned, whereby Nehemiah is also endangered, which tendeth the more to the magnifying of God's mercy in preserving him, till all the work was finished. There came some of the chief of the Jews, who were allied to Tobiah by marriages, and therefore these were in covenant with him, confirmed by oath to do what they could to betray Nehemiah to him and his fellows, and to hinder the building, and to this end there went Letters between them, from time to time, wherein the speeches and counsels of Nehemiab were discovered, and they praised Tobiah unto Nehemiah, as meaning him no hurt, but ready to advise him for the best, that he might be drawn to go out unto him as to a friend, that so he might be endangered.

For the Allegory of this, Beda saith, that these Samaritans figured out Heretics, which desire to be in league with the Orthodox, that by conversing with them, they may have advantage against them, and hinder the proceedings of the truth. Nehemiah his going into the house of Shemahiah, as of a friend, but he found him deceitful, showeth how the Orthodox are assaulted, not only without by known enemies, but also within by false brethren, feigning themselves friends, of whom they must beware, as Nehemiah did of them. Lastly, the wall finished, the sixth month, answered both unto the six days of God's working to make the world, after which a rest followed, and to the everlasting rest in heaven, after six ages of the world spent in toile and labor.

CHAP. VII.

THE gates being now finished in all points, as well as the wall, the Potters, Singers, and Levites were recounted, &c. Of Porters, saith Pelican, here, we may conceive a reason, viz. to keep the gates, by opening and shutting them again in due time, and of the two Ananyes, Vers. 2. to whom it is commanded to see this duly done, as super-intendents over the Porters, and of others set every night as watchmen of the inhabitants near to each gate, for more security, Vers. 3. But what Singers and Levites should do here I see not, unless the Singers or players upon Instruments, were set to give notice of strangers approaching to the City, and Levites sat there to hear causes with other Judges. But it is more probable that these, both Porters, Singers, and other Levites, were now recounted to see if there were of them a number sufficient to sanctify and dedicate the wall and gates being now fully finished, the keepers of the gates, and their overseers next spoken of, only being employed about the gates, because, Chap. 12. 27. it is said, that Levites were sought from divers parts, for the dedication of the wall, both singers to praise God, and to exhilarate all that were present, and Priests and Levites to sanctify the wall, gates, and people, and ver. 45. mention is made of the porters then present also. The first Hanani, whom Nehemiah called his brother most probably is the same spoken of Chap. 1. who first told him in what case Jerusalem was, the other a most approved honest man, in whom he might confide also to look diligently to this business, there being so many, both open and secret enemies about the City. And he is called the keeper of the House or Palace in Jerusalem, intimating that he was a man of note. In that he being so highly commended, it is added, that he feared God more then others. Note, [Note.] that the fear of God is the ground of all goodness and fidelity, he cannot safely have any matter of moment committed unto him, that doth not fear God. And when the gates were shut at night, he biddeth these to whom he committed the trust, to feel with their hands, whether they were made fast or no. The vulgar Latin and Greek, to see them shut and barred. And the keepers appointed were the inhabitants near dwelling, but ver. 4. it is said, their houses were not yet built in the City, therefore Lyra understands it of Tents or Cottages, wherein they for the present kept, when it is said, everyone right over against his house, but for so much as, Hag. 1. it is said, they dwelt in seiled houses, it is rather to be understood of whole rows of houses, for the houses yet built were but few, for the City he saith was large, but the people in it few, because, as is most probable, the Heathen round about infested that place most, so that in other parts of the land they might more quietly follow their businesses to get their living. Now for so much as here was the Temple, where only Sacrifice might be offered, and this was the City which God professed to own more peculiarly, the good rules Nehemiah applied his mind most seriously to study how it might be better peopled, after that it was thus fortified. Then God, he saith, putting it into his mind, he gathered the Princes and Presidents together, that the number and names of the Jews who returned out of captivity being taken, a certainty of them from either part of the Land, might be appointed to come and dwell there, and that was as is shown, Chap. 11. every tenth man. Now when he went about this, a book came to his hands, wherein they were set down by their Generations, who came first to Jerusalem with Zerubbabel & Jeshuah the High Priest, of which numbering see Ezra 2. for this is the same verbatim, but only that in the numbers of divers families, here are recounted in some fewer, and in some more then there. For example, the sons of Arachi are there said to be 775, ver. 5. here 652, the sons of Phahath there 2812, ver. 6. here 2818, the sons of Zatthu 945, ver. 8. here 845, &c. touching which difference we are not to hold with Pelican, that these differences happened by the negligence of the Scribes who wrote out this Register, for by this reason there would be no certainty of the truth in any copy, but rather with Junius and some others, that they, Ezra 2. were set down in Babylon, but the book which came to Nehemiah's hands was written when they were come into the Land of Judea, they gave their names to return whom Ezra recordeth, but some changing their minds and not going, some dying by the way, and some coming in of some families, that had not given in their names, this caused a difference in the catalogue last written, and nothing else, for that it was not any part of Ezra his book, but another writing appeareth, because it is said, There was a Book found, wherein it was written: If it had been that of Ezra, he was then present, and so probably mention should have been made of him, as giving this light into this matter, and it is not likely that his book being Canonical Scripture, should have lain hid so by this time, being but 13 years, as that it should now come forth as a book accidentally found, and not one that all men knew of.

CHAP. VIII.

BEcause Nehemiah had spoken before of his intent to gather the people together from all parts, that he might the better provide for the peopling of this City, he now showeth before the putting of that his purpose in execution, that in the seventh month, the first day of the month, the people came together from all parts to Jerusalem, yea, they were there assembled that day, to hear the book of the Law read by Ezra, because that day was a feast of blowing Trumpets, according to the Law, Levite. 23. 24. and at such times the Priests used to read and expound the Book of the Law unto them, yea this was commonly done every Sabbath day. The place where, was the street by the water gate, that is, saith Lyra, the Court, into which men assembled together to prayer and hearing of the Word, for this was right over against this gate, although not very nigh unto it, and resembled a broad and spacious street, for which it was thus called. And the people are said to have come altogether, as one man, to show their great diligence, and to give us example, as also, where it is said, that both men and women assembled there, and did hearken attentively from morning till noontide, which was a long time, whereas now the attention of many, will not reach unto an hour, but they give way to drousiness. What part of the Law was read now [Note.] it is not said, but most probably the ten Commandments, and the threatenings added thereunto to transgressors, and exhortations to observe and keep them, because the people are said to have wept verse. 10. And as Ezra being assisted with Priests on his right hand and left, read out of the book of the Law in one part of this Court, and blessed God, all the people standing and lifting up their hands, and then bowing their faces to the ground, and worshipping said, Amen: So certain Levites in another part, read the book of the Law distinctly to others of the people, for they could not all stand to hear one, being so many, and expounded it unto them, that they might the better understand. A notable president showing, [Note.] both how the Scripture should be read in the congregation, viz. with interpretation, and what reverence and affection should be shown by the people, in standing, bowing, and saying, Amen, to the blessings and praises that are given to God by their teachers. And because when Ezra disposed himself to read, and teach the Law, he began with blessing of God: Lyra well noteth, that from his example we learn to begin our reading with prayer, and likewise our preaching at all times, as is commonly used by all our Ministers.

The people hearing the threatenings of the law for sin, and knowing their own guiltiness wept for sorrow, being moved the more by thinking upon their late sufferings. But Nehemiah, Ezra, and the Levites forbade them to weep, because it was a day of joy, for such was every new Moon, Numb. 10. 10. Here it is not to be conceived, that they spake altogether, for that had been a confusion, but some in one part of the assembly and some in another, as was necessary, that in all parts they might be heard. Whereas Lyra having sometime thus expounded it by & by recanteth, because it is said, they came together as one man, whereupon he inferreth, that they were not spoken to division, but altogether as if they had been one man, & so expoundeth Ezraes and the Levites speaking, as if he only taught, & they assisted him, by repressing the noise made amongst the people by their weeping, I cannot herein assent unto him, because it is expressly said, that the Levites also taught and gave the sense, and both Nehemiah, he and they admonished them to cease weeping at this time, &c. that is, each one where he might best be heard. Neither did their coming together as one man hinder their being divided, when they were there, as necessity required, that they might hear the same things from divers teachers, which they could not all at once hear from one of the name Athersata, see before Ezra 2. 63.

Also the people are bidden to go home and make merry, and to give some of their good cheer to the poor, and the Levites especially looked to the stilling of them, that they might not continue in lamenting. So we see there is a time to laugh and to be merry as well as to weep, and we must rejoice in God in days of thanksgiving as well as weep in days of humiliation. And then do we keep times of rejoicing aright, when as we see ourselves more liberally, so we feed the [Note.] poor also, and thus it was appointed to be done at the Feast of Purim by Hester, and Mordecai, and Christ commands it, Luke 14. Yet in all Festivalls, and always we must keep within the bounds of temperance.

And the next day came the Princes of all the people and Priests and Levites to Ezra, &c. because Ezra was most expert in expounding the Law, even they that taught other • came to learn of him, how some things, that were more doubtful and difficult should be understood, that they might be the better able to inform the people. And here is a president given to men of understanding after hearing [Note.] to inquire of the Preacher more, if they be unsatisfied, as touching the full knowledge of anything by him taught.

Then having found the law of keeping the Feast of Tabernacles the same month, they prepared for that also. But it is to be understood, that there were three times appointed in the Law to be kept holy in this month. 1 the Feast of blowing Trumpets, as Lyra saith, in remembrance of Isaac's being delivered, when he was about to be sacrificed, the first day. 2 In remembrance of the sin of Idolatry committed in the Wildernes with the golden Calf, & for the expiation thereof upon the 10 day, which was appointed to be a day of humiliation forever. 3 In remembrance of their dwelling in tents for the space of forty years, being all that time miraculously fed with Manna from Heaven, the 15 day. Now he having shown, that the first day was kept, omitteth to speak of the next, touching which yet some think, that it is to be presumed, that it was kept also, because they had so good a guide, viz. Ezra, although here passed over in silence. Lastly, he showeth, that the Feast of Tabernacles of seven days continuance was kept, and Chap. 9. 1. a day of humiliation immediately after those days ended, for their great sin in making marriages with Idolaters. For the Feast of Tabernacles beginning the 15 day, the seventh was the 21 and the eighth, wherein was also a solemn Assembly the 22, after which in the 23 day, they separating themselves from such Wives as they heard by the Law read unto them, that they ought not to have taken, they came again together the 24 day to humble themselves in fasting and prayer therefore. So that it seemeth, the tenth day was not at this time kept for humiliation, upon what occasion we know not, but certainly there was some impediment necessarily hindering it, as the High Priests not being well, or accidentally polluted, or some other great cause, wherefore the 24 day was kept instead thereof.

But to return to the Feast of Tabernacles now kept, it is said here, that it was not so done, since the days of Joshua, the son of Nun, and the reason hereof is rendered, Verse 19. because now they kept holy seven days together, the Law being read and expounded unto them every of those days, whereas by the Law made, Levite. 23. 39. they were required to rest only the first day and the eighth, and they rested now every day to attend unto the word through the great desire, which they had unto it, that by hearing it day after day they might be brought to take better heed unto it to live accordingly, by the neglect whereof they had hitherto suffered so great misery. Thus Junius, but Pelican referreth the preference made of this to the joy, which was now greater, then at any time before by reason of their Walls new built, which had lain wast so long, and their deliverance from their enemies round about, so that they might now so quietly keep holy days to the Lord, which they could not do in the long time of their captivity, viz. 70 years, nor since their return, because the City lay open to the assaults of the Enemy until this time. Lyra understands it both in respect of all Israel now gathered together as one man, the like to which hath not been said before, and in regard of the case wherein they were being servants and tributaries to a foreign King and poor, whereas formerly they were free, and rich, and prosperous, having mighty Kings of their own, and it is as if it had been said, never was such a Feast of Tebernacles kept by Israel in so poor a case, and yet so unanimously consenting about it. I think not for one, but for all these respects this Feast now kept is thus preferred.

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

CHAP. IX.

AFter the Feast of Tabernacles kept with so much joy, now followeth a fast, or day of humiliation for sin the 24 day of the month, especially for their sin in marrying Idolatrous Wiwes, from whom, to show their true penitency, they were now separated; And hereby, and by that Ezra 10, it seemeth, that this sin cannot be sufficiently repented of without such a separation. For although, 1 Cor. 7. he that hath an unbelieving Wife, is bidden not to part with her, unless she will, yet this is to be understood only of such a couple as were formerly both Heathens, but at the hearing of the Gospel one being converted, the other remained an Heathen still. For in such a case it is not necessary to put her away, but only when a man that is faithful hath rashly against God's Law, married a woman, an idolatresse. The ceremonies in this day of their humiliation used were, fasting, sackcloth, and earth upon them, which seemed in those times to show the greatness of their sorrow. Then they confessed their sins, and the sins of their fathers, which is the only way to obtain pardon, for if we confess our sins and forsake them we shall have mercy. Then they, that is, the people, standing in their places, the Levites read in the Law, the fourth part of the day, and the fourth part confessed their sins, the people stood for reverence, and whereas it is said, the Levites read, the word Levites is understood by Junius, there being no more in the Text, but they being lifted up in their station read, &c. But because in the public place, the Ministers of God only ought to act that part, of confessing and reading to the rest, as appears, Chap. 2. 3. Joel 2. 17. it is to be understood, that they did so at this time, they one while set up someone amongst them to read, and then another and another, while they confessed their sins the fourth part of the day, that is, as Junius hath it, from the third hour to six, which was the time immediately following the morning sacrifice, they read, and again, from the six to the ninth they confessed, which time the evening Sacrifice immediately followed. So that the day being divided into four parts, two were spent in offering the daily continual sacrifices, and two in reading, confessing of sins, praise and prayer, as here followeth, ver. 4. The vulgar Latin then erreth, in which it is, four times in the day, and four times in the night, rather we may hence gather, that after the morning sacrifice ended, by nine of the clock in the forenoon, the Levites fell to reading till noon, and then fell to confessing of their sins, which they saw, were against the Law, standing up in their places, and using a long form of confession and prayer, till three in the afternoon, after which, the day was concluded with the evening sacrifice, whereas the first part of this days holy work, seems to have been performed by the people, ver. 2, 3. it is so said by a Prolepsis, usual in Scripture, the thing done being related in general, then more explicitly and particularly. The meaning then is, they confessed their sins, that is, such of them as by their callings were a mouth to the rest, and in like manner, it is to be conceived of their reading.

The Levites from an high place where they stood, crying unto God aloud, were Ieshuah, Ba •• , Cadmiel, &c. They then first all together stood up to praise God, and to beseech God that they might bless him, and that he would exalt his own name. After which it seemeth that one alone, that he might be heard more distinctly, and understood of all, fell into a long and fervent Prayer, from ver. 6. to the end of the Chapter, & this is expressly said in the Septuagint & vulgar Latin, to have been Ezra. And Ezra said, thou art Lord alone, &c. but in Hebrew, no one particular is mentioned as speaking alone, yet most probably it was so, least all speaking so long together, it should make a confusion: yet not Ezra, for he is not here named, but one of those named in the Text, who be eight, and eight of whom it is not to be conceived that any stood up for cyphers, but confessed and read all, each one in his turn, most probably also expounding, though it be not mentioned of both these, see some grounds, 1 Cor. 14. 31. Nehem. 8. Act. 15. 21.

In this Prayer first, the great works of God in creating all things are commemorated to his praise. 2 His singular grace to Abraham, in bringing him out of Ur of the Chaldees, and promising the Land of Canaan unto him. 3 His mercy to them, his posterity in Egypt. 4 His wonderful acts in the Wilderness towards them. 5 Their rebellions there. 6 His subduing Canaan unto them. 7 Their rebellions here. 8 His delivering them sundry times when they cried unto him. 9 Their rebellions renewed, and punishments by the Assyrians, to whom they were now servants, in regard of which they were now humbled before him. And to move the Lord the more effectually to mercy in delivering them again from foreign powers, they after this praying, add the making and sealing of a Covenant unto God, to become his servants for all time to come.

CHAP. X.

HEre are the Princes, Priests, and Levites, first named, that sealed the Covenant, unto ver. 29. viz. Nehemiah the Kings Legat, and 22 Priests after him, then Levites 17. Vers. 9. that is, Princes or chief fathers of the Priests and Levites families, for others of them that sealed are mentioned, ver. 28. Lastly, Princes of the people 45. All these both subscribed and sealed, binding hereby all those that were under them, and were witnesses of the like Vow and Covenant made by all the rest, both Priests, Levites, and people, men and women, that were present, so as that they could not but think themselves most solemnly bound hereby. Here because that after Nehemiah and the Priests spoken of, it is said, these were Priests, some think that Nehemiah was a Priest also, but this evinceth it not, seeing a distinction is plainly made, in that he being named, it is immediately added to show what he was, Athersata, the Kings Legat or Deputy, whereas then after the rest named, it is said, these were Priests, this is to be understood only of them that are named after him, over whom all, as over the Levites and Princes he was for the time set by the King as chief Governor. Moreover, if he had been a Priest, this would not doubtless have been omitted, no more then it was when Ezra was before sent over by the same King, Lastly, he would have been one doubtless, standing amongst the other Priests, to read and expound the Law, Chap. 8. if he also had been a Priest, seeing he was so pious. Here it may seem strange, that neither Ezra, nor Eliashib the High Priest, as he is called, Chap. 3. 1. are mentioned amongst the Covenanters. But haply, as in the Covenant made formerly before Ezra, no Priests or Levites covenanted, but only such as had sinned in taking strange wives, so at this present some were not required to subscribe, as being of most approved lives, and undoubtedly set to walk in the ways of God, as Ezra was. But Nehemiah would seal as the principal man, and leader to all others, or because they covenant here, not only to put away strange wives, but also about other things, necessary for all to bind themselves unto, some are named who were guiliy, but all others who were not mentioned only in general, ver. 28. amongst whom Ezra and Eliashib may be understood.

Now the particulars, which they covenanted, were first to keep all the Laws given by Moses, both Moral, Judicial and Ceremonial, both they and all such as were under their jurisdiction, that is, by God's help and grace, and so far forth as their authority could prevail to cause all to do so.

2 To refrain from mixed marriages, which was a thing so much impugned by Law.

3 Not to buy or sell upon the Sabbath, which was a work forbidden in the fourth Commandment, and often spoken against by the Prophets.

4 To observe the seventh year as the Law commanded, by making it Sabbatical.

5 To pay for the use of the Sanctuary yearly the third part of a shekle, that is, as Verse 33. is expressed, to buy burnt offerings for the Sabbaths, new Moons, and other Solemnities, and for the daily continual sacrifice and show-bread. And this they speak of, as a thing imposed upon themselves, because this service must be maintained according to the Law, Exod. 30. and Numb. 28. 29. but how otherwise, to provide for the maintenance of it they could not tell. For whereas Exodus 30. 12. half a shekle is appointed to be paid by everyone when they were numbered, which was to be laid up in the Sanctuary, that is, thought by Ibn Ezra, not to have been sufficient at this time, the people being so few, and therefore they added hereunto the third part of a shekle more. For although Junius denieth that half shekle to have been for this expense, because Verse 16. it was to be laid up in the Sanctuary for a Monument, yet it hath been shown upon Exodus 30. 12. that the sacrifices, &c. were hereby to be maintained, and that to this end this tribute was also raised yearly, which Junius denieth too, but the Hebrews all consent about it. And reason saith, it must needs be so, because otherwise a charge was appointed, but not how or by whom it should be borne. For the laying of it up in the Sanctuary, this is not to be imagined to have been done that it might perpetually lie there, but to be spent upon this service as need required. And that this service might be duly executed, which by this Impost was to be maintained, they cast the lots of the Priests and Levites, and of the people for the wood of the offerings, that they should bring it into the house of the Lord, from year to year, that is, saith Lyra, because it pertained to the Priests office to maintain fire continually burning upon the Altar of burnt offerings, they had their turns assigned them by lot, which week every course of the 24 instituted by David, should attend upon this service, and because the Levites were given to the Priests to serve under them about the Altar, they had their courses appointed them also, that they might be ready to bring this wood at all times to them, and under the name Levites, he understands the Nethinims also, who were to serve under the Levites, by hewing and preparing the wood for them, for they were the Gibeonites mancipated by Joshua to this service forever. And the people are spoken of because they were to find wood for the Temple, and therefore they had times by course assigned to them to bring it thither. But Junius by the people understands the Nethinims, improperly, I think, because not they, but the common sort of the Israellites, called the Laity, are always meant by the word people.

6 They covenant to pay the first borne of the Land and the first fruits of their fruits and trees. The word in Hebrew is the same, 〈 in non-Latin alphabet 〉 first borne, or first fruits, but when it hath reference to men or beasts, it is rendered first borne, when to other increase, first fruits. And these first fruits were the 50 part, and if any would be more liberal in paying, the 40, or being poorer the 60 part. Now because the first borne of the Land, were to be distinguished into such as must be redeemed or brought in kind, it is added, for explication of the words, The first borne of the Land, the first borne of men and beasts, that is, of unclean beasts, which must either be redeemed, or the neck thereof broken, and the first borne of neat and of sheep, all which were appointed to be paid for the Priests maintenance, together with certain parts of the Sacrifices, and things vowed. Of paying the first borne, the cause was God's destroying of the first borne of the Egyptians, preserving theirs, in thankfulness for which they were enjoined this offering forever after from year to year.

The first fruits of every mass also, that is, a cake of the dough, of the year first baked: and our oblations, the fruit of the tree, wine and oil. Besides the first fruits of the olive and vine, they covenant to bring in the first made wine and oil, for of the first fruits of all trees as they grow, it was spoken before. And to the Levites to pay the tithe of all the Land, for so the Law appointed, and the tithe of the tithe, was by them to be paid to the High Priest, and the Levites, say they, shall have the tithe of all our labors in every City, in Hebrew, of all our services, Junius renders it, of all our tillage, the vulgar Latin, of all our works, which comes nearer to the Original, and hereby it appears, that tithe was paid without deduction, in consideration of the husbandmans labor, yea, of the tradesman, who had nothing else to pay. Vers. 38. And the son of Aaron the Priest shall be with the Levites, when tithe is given to the Levites: in Hebrew, in tithe to the Levites, or of the Levites, as the vulgar Latin, Junius, when the Levites pay tithe, that is, the tithe of their tithes, as in the next words, appointing them to be brought into the storehouse of the Sanctuary, towards the maintenance of the Priests. The meaning is, that the High-priest, who was ever the eldest son of the family of Aaron, should be present when tithes were paid to the Levites, and they paid tithe out of them again, because this tithe of the tithes, was to be altogether at his disposing.

To the chambers of store shall all the children of Israel, and of Levi bring their offering of wine, and oil, &c. That is, the offerings before spoken of, viz. their first fruits towards the Priests maintenance, which must be paid not only by the people, but by the Levites also. And here it is appointed, that the vessels which were of use in the service of God should be placed, and finally, they vow to maintain, about the Temple continually, Porters, Singers, Priests and Ministers, always, that the service of the Lord may never more be intermitted. And in making this Covenant, they had the Law of God for their warrant, which commanded all these particulars, so that according to this president, a Covenant or protestation should be only of things specified in the Word of God, they being named either generally, as in the time of some godly Kings, or particularly as here, that everyone may understand, what he protesteth to and do accordingly.

CHAP. XI.

AFter these things thus done, to move God to be propitious unto them, they considering how few dwelt in Jerusalem in respect of the greatness of that City, the reason whereof is conceived to be, the enmity of the Nations round about to it, above all other parts, through which it was most dangerous dwelling there, cast lots for the tenth man of all the Jews to come and dwell there, that this City might be better peopled, as being the seat of the Temple, and peculiarly chosen by God for them all to resort unto, to keep their solemn feasts, and bring their sacrifices thither. To show how few yet dwelt there, it is said, that the Princes dwelt in Jerusalem, but the people in other parts. But now by this means this City was well replenished, and it is commonly noted, that besides these there were others, that voluntarily offered to dwell there, because, Vers. 2. it is said, The people blessed all those that offered themselves willingly, &c. and that because this tended to the strengthening of Jerusalem the holy City, and shown zeal in them to the service of God, and to his glory.

Then the numbers of them that dwelt in Jerusalem are set down, it being given in a parenthesis, to understand, that the other parts of the land of Judea were inhabited by the residue of the Israelites, Priests, Levites, Nethinims, and the posterity of Solomon's servants, that is, those of the Canaanites, Hivites, &c. who were not put to death, but made tributaries by Solomon, 1 King. 9. 29. And first the children of Judah now inhabiting Jerusalem, were 468: Then the children of Benjamin, 928: Then of the Priests, 822 of the families of Idajah and Sarajah and their brethren: and 242 of the families of Adajah and his brethren, and 128 of the families of Amassay and his brethren: Lastly of the Levites 284. The total of Priests and Levites 1476, and of Judah and Benjamin 1396, so that there were more Priests and Levites, then of the Lay people, which shown their zeal then to be greatest, for besides these there were also 172 porters, who were all Levites. The residue of the people, both Israelites, Priests, Levites, and Nethinims, dwelt in other Cities in their own possessions: for so God of old had distributed them amongst the Tribes, that in all places they might have teachers of the Law of God amongst them.

And Nethinims dwelt in Ophel, that is, not in the Tower in Jerusalem, called by this name, but in a Village near to Jerusalem, that they might be the more ready to give their attendance about the Temple, as their Office required: and the like is to be thought of Siaba and Gaspha, so Pelican, but Junius better, takes these two for names of men that were over the Nethinims, and therefore renders it, Siabah and Gaspha were over the Nethinims, but the vulgar Latin, of the Nethinims, deceived Pelican, for in Hebrew it is, 〈 in non-Latin alphabet 〉 Super Nethinaeos, and so all others hitherto numbered, have in the end added to them their Presidents or Prince, who ruled over them, see ver. 14, 16. and because the Prince over the Levites is omitted before he is here next mentioned, ver. 22 being in the vulgar latin called the Bishop of the Levites, because, as Lyra saith, he that is over Ecclesiastical persons, is properly a Bishop, if they be Priests, but here he granteth, that this name is improperly by extension of it, put upon the Ruler over Levites, the word therefore used in Hebrew is better, Praepositus, or the President. And he is said to be Huzzi, of the posterity of Asaph the Musicians over the work in the house of the Lord, in Hebrew, over against the work, or near the work, or ministry of God's house, the meaning is, that the children of Asaph were set to sing within the house, as other Levites before spoken of without, ver. 16. Lastly, concluding about the Levites, he saith, that this was done according to the Kings Commandment, which Lyra would have understood of King David, 1 Chron. 24. but others better understanding it of King Artaxerxes say, that reference is herein had to Ezra 7. 21, 22, 24. where the liberality of that King for the maintenance of the service of the Temple is set forth, for here it is said, the Kings command was, that each one of them should have a certainty daily. Thus also R. Solomon. And to see this done, Petahiah, of the Tribe of Judah, was appointed by the King Artaxerxes, ample power being given him to take provision up for this purpose.

From hence to the end of the Chapter, nothing else is shown, but what other Towns and Cities were inhabited by other children of Judah and of Benjamin.

CHAP. XII.

BEing now about to relate the Dedication of the Wall of Jerusalem, he first enumerateth the chief of the Priests and Levites, who were present at this work, beginning yet higher, Verse 1, 2. &c. with those that came to Jerusalem with Zerubbabel and Ieshuah, many years before, but 1 Chron. 9. there is a more exact catalogue of them, and therefore they are the more briefly here passed over: yet they are here commemorated together, that we might know what high Priests here were from the return out of captivity during the reign of the Persians even unto Alexander the Great, Whereas Ezra is here said to be one of them, and yet Ezra 7. 7. he telleth of himself that he went to Jerusalem the seventh of Artaxerxes, Lyra saith, that having gone up to Jerusalem, at the first he returned again to Babylon, to obtain more favor of the Persian Kings, and having prevailed, he went again in this Kings seventh year. But because that from the first going up to Jerusalem, until the seventh year of Artaxerxes were above seventy years, this is not so probable, because so it must needs follow, that Ezra was now above 100 years old, because men in those days scarce lived so long, and if they lived, were decrepit and so unable for service, as Ezra was not, Nehem. 8. I should think therefore, that in this enumeration of those, that came Zerubbabel, it is not meant, that Ezra was one, but as Junius also hath it, two ascendings to Jerusalem are here put together, one with Zerubbabel, the other with Ezra many years after. But an exact reckoning of the high Priests is made, Verse 10. from Ieshuah the first, that returned out of captivity to Ioiadahah, who is said to have lived, till the time of Alexander the Great. And these were Ioiakim, Eliasib, Ioiada, and Jonathan, the chief Priests and Levites, of whose times here follow in order, and first in the time of Ioiakim, Vers. 12. 2 In the time of Eliasib Vers. 22. 3 In the time of Jonathan, his sons son, Vers. 23. And these are said to have been in the time of Ioiakim, and Nehemiah, and Ezra, so that they out-lived three high Priests, and now were present at the Dedication of the City. And other ordinary Levites were called from other parts to this Dedication.

Then the Priests and Levites cleansed themselves first, and after that the people, the gates and the wall, that is, according to the legal rites of cleansing in case of uncleanness contracted by the dead or otherwise. The cleansing of the Priests, saith Lyra, was by fasting, abstinence from their wines, and sprinkling of the