A Complete History and Mystery of the Old and New Testament
The Third Reason may be this; Tho' Tatnai and Shetherboznai do punctually set down the very words of the Jews Answer and Apology, &c. yet all this might be done upon no good Design: N.B. They did no more, than what Doeg did out of malice to David, though' what he said to Saul concerning Ahimelech, &c. was for the most part Truth, 1 Sam. 22.9, &c. yet these few words (saith Kimchi ) were full of Poison; and that pick-thank Parasite, or busy-headed Informer, (as the name Doeg signifies) is branded by David for a Lyar, Psal. 52.3. speaking all-devouring words, ver. 4. quot Verba, tot Tonitrua, as many words so many Thunderbolts, against the Lord's Priests; hence Doeg is doomed to Hell by David, say the Rabbins, Psal. 120.4. See more of this in its proper place: Even so those Sycophants here might speak much of Truth to the King Darius, but for Devilish Designs, as certainly supposing that no such Decree of Cyrus could be found in the King's Chronicles, as the Jews had suggested to them; but if they were found false fomentors of such Stories, then these Men might get greater Advantage against them for such Fictions. Notwithstanding all these Artifices of Tatnai and Shetherboznai, (who are better adjudged Adversaries than Favourers or Friends of the Jews ) the good hand of God over-ruled all for Advantage to his Church, and Matters fell out far otherwise; like as Paul's Persecutions at Rome fell out rather to a furtherance of the Gospel, Phil. 1.12. than any hindrance of it. N.B. Thus here again God overshoots the Devil in his own Bow: So soon as God's House began to be Rebuilt, the Devil stir'd up his Imps to hinder it, as ver. 3. and now God by his Wisdom and Power, makes those very means (they thereby desigining to obstruct it) to become effectual for promoting it; as is largely proved in the next following Chapter.
Ezra CHAP. VI.
THIS Chapter contains the Removendo Prohibentia, and the Applicando Auxiliatoria, the Removing of Rubbs and the Applying of Helps in the Rebuilding of the Temple.
Remark the First; This Darius (who is called also Artaxerxes, the common Name of the Kings of Persia, as Pharaoh was of the Kings of Egypt ) makes search for Cyrus's Decree in the House of the Rolls, and found it in Echatana, one of the Provinces of Babylon, (if taken properly ) or in a Coffer (as the word signifies) if taken Appellatively, ver. 1, 2. The Contents of Cyrus's Decree are recited, ver. 3, 4, 5. where Wolfius well observeth, that it is very improbable Cyrus should confine the Jews to an exact Longitude, Latitude and profundity of their Temple, but rather left it to their Power and Pleasure, and to the Achitectors whom they employed: He only fixed such limits, that it might not be made in the form of a Strong Tower, lest they should hereafter turn it into a Place of Defense against himself: But this is manifest (saith Masius ) that those proportions here differ much from those of Solomon's Temple, which was but 30 Cubits High (excepting the Porch which was 120) and but 20 Cubits Broad: Tho' this Second Temple consists here of 60 Cubits High, and 60 Cubits Broad, (nothing being said here of its Length ) yet was it less than that of Solomon 's, Ezra. 3.12. Hag. 2.3. therefore these Cubits of Solomon were larger likely, as Sacred above common Cubits.
Remark the Second; Darius, having perused this former Decree of Cyrus, and resolving to make him his pattern for Imitation, immediately passeth a New Decree to Reinforce the former, from ver. 6. to ver. 12. wherein he 1. commands Tatnai, &c. not to come near the Builders to discourage them, nor to meddle in disturbing them, &c. ver. 6, 7. 2ly. The King commands moreover, that those Adversaries should supply the Builders with Materials and Money out of his Royal Tribute and Treasury, that it may stop no more for want of Necessaries, but be completed with Expedition, that therein they might Pray for the Life of the King and his Sons, ver. 8, 9, 10. N. B. Whence Wolfius Notes well, That as it is the duty of all pious Minds to pray for Magistrates, so 'tis the Interest of Magistrates to desire the Prayers of pious Persons, both for them and for theirs, &c. N. B. But above all, he observes how this Pagan King of Persia condemns all Will-worship, in prescribing no Sacrifices for the Temple, but such as the Law of God had precisely prescribed, not mixing the least Dram of Persian Superstition with God • s own Institution by his command: Which showeth, that nothing ought to be Added to or Subtracted from God's Word; and that all Divine Worship must have Divine Warrant: He names Calves and Lambs only which God appointed. Yea, and Grotius excellently observeth here, that this Darius exceeded and excelled Cyrus himself in this respect of his Royal Beneficency; for Cyrus only permitted the Jews to be Contributers unto this Great Work, but this King Darius Contributes himself much also out of his own Treasure, as farther appeareth Chap. 7.20, 21, 22. and Neh 11.23. 3ly. This New Decree of Darius doometh all Persons (both Gentle and Simple, &c.) that dared to disturb the Builders of the Temple, to have their own Houses pulled down as a Penalty, ver. 11. and themselves to be Hang'd (saith Vatablus ) upon some piece of their own Timber of the House: Or it intimateth (saith Wolfius ) that the Body of such a Transgressor shall be beaten and broken to pieces with his own Wood, &c. which could not but be a most cruel kind of Death; yea, and his House be turned into a Dunghil or Jakes, exposed (saith Osiander ) to all manner of Violence and vilest Uses, &c. 4ly. Darius adds also a most sad Imprecation of the severest Curses to befall all Kings and People that durst presume to Discourage or Disturb the Builders of God's Temple, v. 12. Here Darius (saith Wolfius ) makes a Candid Confession of his Faith in the True God, of his Power and Justice, clearly distinguishing him from all false Deities. N. B. There is no doubt but this True God (whom Darius thus solemnly Invocated) said Amen to his dreadful Curse. Let all Persecutors of God's Church and Children (be they high or low) Tremble at this direful Imprecation; for in all Ages God's Hand hath been exceeding heavy upon their Persons and Posterities. Let Kings and all Princes (saith Wolfius ) learn to be Wise, and not dare to thrust their Sickles into God's Harvest, the Lord of it will not see his Harvest spoiled before his Eyes by the Wild Beasts of the Wood or World.
Remark the Third; Behold how the Adversaries of the Jews do truckle and bow before the Authority of this Decree of Darius! ver. 13. No sooner had the King (saith Wolfius ) quite excluded all Exception, and universally commanded a speedy Execution, but the very Toparchs or Persian Governors, presently bend and buckle to promote that Building of the Temple, which before they had bandied together with all their Craft and Might to Obstruct. Now Tatnai and Shetherboznai did Advance it, because they durst do no otherwise; their Obedience is now wrung out of them as Verjuice is out of a Crab, or Distill'd Waters by the force of Fire: They dare not disobey the Direction of the Decree, lest they should lie under the lash of the Law and Correction of it; to wit, Their Houses to be pulled down, &c. No doubt but they undertook this Work as Aukardly as Haman did in his Honouring of Mordecai at that juncture of time, when it was in his heart to Hang Mordecai up out of his way: Thus those Mongrel-Samaritans were forced to sear the Lord because of his Lions, 2 Kings 17.33, 34. N.B. (Saith Wolfius ) here, All Human Affairs are so over-ruled by a Divine Providence, that as we cannot expect any Good by the Benevolency of Friends, so nor need we fear the least Dram of Evil from the Malice of our Enemies; unless it be the good-will and pleasure of our good God that it should be so. God compels the Unwilling here, as he oft doth elsewhere, to help his Church, whose hearts were more to hinder it.
Remark the Fourth; Now all Impediments being Removed, all the Helps are Applied, and the Building of the Temple goes bravely forward, and in due time was finished, ver. 14, 15. the Apostle faith, [That which now letteth, will let, until it be taken out of the way,] 2 Thess. 2.7. Hitherto (saith Dr. Lightfoot ) had the Jews been building God's House at the instigation and encouragement of God's Prophets Haggai and Zechariah; but now they have a Commission from the King that removed all Remora's out of their way.
Mark 1. The Elders of the Jews now did prosper in their Building Work; even those very Men whose Names their Adversaries (the Informers ) had taken (saith Wolfius ) and sent them upon Evil Designs to King Darius, that he might order his Officers to Apprehend them and clap them up close Prisoners, &c. but now their Work was become Glorious which before had been Dangerous.
Mark 2. Their prospering in this Building Work was not to be ascribed to Chance or Fortune, nor to Dariu's good Humour, but unto God only, who both sent his Prophets to prompt them forward in their present proceedings, and by his Almighty Power so disposed Darius 's Heart, as to publish this his Noble Decree for promoting it by Royal Authority; therefore 'tis said to be done [by the command of the God of Israel,] ver. 14.
Mark 3. Because 'tis added [ by the command of Cyrus, Darius, and Artaxerxes, &c. ] ver. 14. Some suppose this third King was Darius 's Son Xerxes, who was a favourer of the Jews▪ (saith Josephus ) and as his Father's Vice-Roy promoted this favorable Decree; thus saith Masius out of Junius. But the most likely opinion is that of Dr. Light-foot, concurring herein with Wolfius, who saith, that Darius and Artaxerxes were but one Man; for the Hebrew Vau before Artaxerxes is used there not for Conjunction but for Exposition; as if it were said [ Darius, who is also called Artaxerxes', which was the common Name of Persian Kings.
Mark 4. Those two Persian Kings Cyrus and Darius, were of great Renown both in Sacred and Civil History; Plato makes them the two grand Restorers and Inlargers of of the Persian Monarchy, &c. and Herodotus testifieth, that these two were highly Honor'd among the Persians for their Kingly Munificency. These Testimonies are the better, because they hold consonancy with Sacred Writ, which gives an high and honorable Character upon both those Kings; they both Honor'd God, and therefore God Honor'd them, 1 Sam. 2.30. but such as will not serve the Church shall perish, Isa. 60.12.
Mark 5. Darius 's Decree was issued forth in his third Year, and the Temple goeth forward that Year and his fourth and fifth Year without any Interruption from the Horns that were now broken, &c. and it was finished in his sixth Year, ver. 15. in Haman's lucky Adar or February: So that it was four Years in building (saith Sanctius ) and about twenty Years after the Foundation had been laid, saith Salmeron ) the Jews therefore were out in their Account of forty six Years, John 2.20. unless they meant it of Herod's Temple, which was long in Building and Beautifying, whereby he sought to ingratiate himself with the Jews.
Ramark the Fifth, Is the Dedication of the Temple as soon as it was finished, ver. 16, 17, 18. wherein the Priests and Levites did Solemnly set it apart for Sacred Service (saith Wolfius ) and for no other Use whatsoever, using all those Rites and Ceremonies which the Lord had appointed for that purpose; and this they did with great Joy, as Solomon had done at the Dedication of his first Temple, 2 Chron. 7.10. Thus God had required that his Worship should be celebrated with Joy, Deut. 12.7. and had made it a Condition of an Acceptable Service, Deut. 26.14. because (saith Wolfius ) Joy exhilarates Men's Minds, which Sorrow suppresseth. As they had laid the Foundation with Joy, Chap. 3.11, 12. so much more now when they had laid the Top-Stone, and in Consecrating it to God's Worship, which they did by an Hecatomb, (so famous in Homer, and over all the World, saith Wolfius ) that is, an hundred Bullocks, though' it was small to Solomon 's, 1 Kin. 8.63. yet highly accepted in Heaven, because they did what they could, Mar. 14.8. Lev. 14.22, 32, &c. and by twelve He-Goats for the Twelve Tribes of Israel. N. B. Tho' Ten of the Tribes were gone off and dispersed they knew not where, yet will they remember them in their Prayers, as we ought to do for all the Israel of God in all places. This whole Matter was managed after the manner of the Law of Moses.
Remark the Sixth: The next Consequent (after the Dedication of the completed Temple ) was their Solemn Celebration of the Passover in it thus Consecrated, ver. 19, to 22.
Mark 1. This probably was the first Passover (saith Sanctius ) because no Time before was peaceable enough to suffer it, nor any place capacious enough to contain so vast a Multitude; nor indeed were they before so Purify'd to keep it, as ver. 20.
Mark 2. Not only the Priests and Levites did Purifie themselves, but also the People to partake worthily of this Solemn Passover, N.B. which now minded them of a double Duty: First, Their Fore-fathers Deliverance from Egypt; and Secondly, Their own Deliverance from Babylon; but above all, Thirdly, It was for confirming their Faith in Christ the True Paschal Lamb. They were all Sinners, so needed a Savior.
Mark 3. Many Proselytes (who had lived among the Jews and were converted from polluting Paganism by their pious Instructions and Conversation) did Purifie themselves.
Mark 4. All those together kept the Passover joyfully, because God had turned the King's heart toward his Temple, and made their Enemies to be at Peace with the Jews, &c. N. B. Darius is called the King of Assyria, ver. 22. for though' Persia was his Hereditary Kingdom, yet the God of Israel had made him Head of that grand Assyrian Monarchy, and therefore is he so styled; and his now strengthening the Jews hands did more Ennoble him than anything else.
Ezra CHAP. VII.
THIS Chapter contains the Appointment of Ezra to go out of the Kingdom of Babylon with a Second Return of the Jews into Judea and unto Jerusalem from their Captivity, &c.
Remark the First; The Description of his Person, ver. 1, 2, 3, 4, 5, 6.
Mark 1. His Name Hebr. signifies an Helper, and according to the Notation of his Name, he became a singular Helper of the Afflicted Church of God, as appeareth in th •• four following Chapters.
Mark 2. His Genealogy; wherein divers Persons are omitted for brevity's sake, which may be supplied out of 1 Chron. 6, 7, 8, 9, 10, 11. saith Cappel; for Ezra had w •• both those Books of the Chronicles before he wrote this, (saith Buxtorf ) and therefore is he the shorter here, referring this latter to his former Chronicle; in both which 'tis evident (saith Wolfius ) that Ezra descended from Aaron.
Mark 3. His Qualification for his Generation-work, ver. 6. He was [Sopher Ma • ir] a Nimble Textman, saith Piscatory a great Scholar, and excellently skilled in Scripture▪ Learning; who having got (saith Grotius ) the most Accurate Copies, put forth the most Exact Edition of the Law and of the Prophets, and the whole Canon of Scripture to his own time: However, he was a Scribe, both well Instructed himself, and Instructing others to God's Kingdom, Matth. 13.52.
Remark the Second; The Threefold Favor this famous Scribe found; 1st. With the King of Persia, [who granted him all his Request] ver. 6. giving him more and greater things than he durst desire, and denied him nothing that he desired, which doubtless was (saith Sanctius ) that Jerusalem might be Restored, &c. though' it be not expressed, yet is it implied in the King's Decree, ver. 13, &c. 2ly. With the Jews, for many of them were excited by his Example and Authority to a Resolve for a Return, ver. 7. both some People of the other Tribes, saith Masius, and more especially such Jews as had not been willing to walk home with their Brethren, when Cyrus 's Decree did set them at liberty (saith Wolfius ) but still stuck fast in the Kingdom of Babylon, 1 Chron▪ 4.23. And 3ly. He found favor with God himself, [whose good Hand was for good upon him] ver. 6, 7, 8, 9. God's sweet and singular Providence was both watching over him and working for him, both in inclining the heart of the King towards him to grant all his Requests, yea and more than he Requested, &c. and in stirring up the Hearts of the People also for Accompanying him in his Resolve to Return: Thus the Lord is with the good, 2 Chron. 19. last.
Remark the Third; The Time when Ezra 's Return was resolved to begin: It was upon the first Day of this seventh Year of Darius, and of the first Month of that Year, ver. 7, 8, 9. and Chap. 8.15.23. Ezra prepared his Heart in the first place, ver. 10. knowing that it, being Rude by Nature, must be Reformed by Grace, saith Wolphi • s▪ an Instrument out of Tune, must first be Tuned, before it can make any Melodious Mufick: And then he prepareth all necessary Accommodations for his long and tedious Journey, both in his own behalf, and in the behalf of the many that were to Accompany him: He then began his March upon the first Day of the first Month, which is our March Month, and reached not to his Journie's end, (to wit, Jerusalem ) until the first Day of the fifth Month, which is our July; so that they were four Months in their Travelling-work, wherein they had many a weary Step, &c. Yet that which supported both Ezra and his Fellow-Travelers was, that they shortly should see the Face of God is Zion, Psal. 84.7. which was a better support than that of Popish Pilgrims; who (after all their Hardships, Wants and Weariness) have nothing but the sight of some Dumb Idol: Let none be weary with walking to see God in his Ordinances.
Remark the Fourth; Ezra's Diploma Regium, or Royal Commission, his Charter or L •• ters Patents, penned altogether in the Chaldee Dialect, from ver▪ 11, to the end of v. 26.
Mark 1. Artaxerxes Darius styles himself in this Commission [The King of Kings] v. 12. which though' 'tis too oft ambitiously assumed, yet is it too lofty a Title for any Mortal Monarch seeing it is the proper Style of the Son of God our Savior, 1 Tim▪ 6.15. Rev. 1.5. and 17.14. and 19.16. by whom all Kings Reign, Prov. 8.15. and vain vaunting Nebuchadnezzar was made to know it, Dan. 4.35.
Mark 2. This Greatest of Kings (as Vatablus calls him) gave his Royal Letter of License, that all the People of all Ranks that were allied to the God of Heaven, and minded ( of their own free Will ver. 12, 13.) to return into their own Country out of the Land of their Captivity: He invites all (saith Wolfius ) but would compel none, nor will he detain any that were desirous to depart, &c.
Mark 3. This King, with the Advice of his seven Privy-Counselors, Constitutes Ezra to be his Grand Visiter of his Diocese or Province of Judea, to make Enquiry, who there lived according to the Law of God, that he might encourage them, and who were transgressors of God's Law, that he might punish them, ver. 14. N.B. Some suppose this King was thus well Instructed both by Queen Esther, and by Priest Ezra.
Mark 4. The King Impowers Ezra to carry away all the Silver and Gold that either he or his Nobles had freely contributed for God's House and Ezra 's Use, ver. 15. and to make Collections among all the King's People for the good of the Jews, to buy Sacrifices, &c. ver. 16, 17. yea, and he restores such Vessels of Gold and Silver as had not been restored before, &c. ver. 18, 19. That he was [as Kind as a King] may well be said of this King.
Mark 5. The King in this Commission, commands all his Treasurers of the Tribute (on that side Euphrates where Jerusalem was) to supply Ezra with whatever more he needed, ver. 20, 21, 22. particularly they must disburse out of the King's Treasury thirty seven thousand five hundred Pound Sterling, and out of his Store-houses a thousand Bushels of Wheat (in our Measures) and three Tuns and half (an Hogs-head) both of Wine and of Oil, according to common Computation: Yea and Salt without Measure, because it was required in every Sacrifice, Lev. 2.13. as well as for Food.
Mark 6. How Liberal was this King towards the House of God and his Service: And how loath was he, that any part of God's Worship should be neglected by his denying due means thereunto, saying [ Why should there be Wrath, &c.] ver. 23. what could this King say more, to Seal up his good Affections to that good Work in Hand: He discerned, neglect of Duty would expose him and his to Divine Displeasure, either by the Light of Nature, or rather by the Instruction of Ezra. Chap. 8.22. N.B. This Pagan King (that so oft said to Ezra [thy God] but not once [my God] which was great Pity) will rise up in Judgment, 1. Against Pinch-penny Professors, that are so narrowsoul'd and so strait-fisted; as, though they have heaped up Hoards of Money at home, yet are such hold fasts abroad, as to have no Quick-silver or Currant Money for God and good Uses, &c. And 2. How will he rise up against worship-scorners, that do say as much in the Devil's Language [What have we to do with thee, Jesus] Matth. 8.29. Darius durst not neglect his Duty for fear of God's Wrath, Jer. 10.25.
Mark 7. This Commission of the King to Ezra, 1. Exempted all the Ministers of God's Temple from paying Toll, &c. ver. 24. accordingly it was the Zeal of our Ancestors, who made that Law, [Ecclesia sit libera] let Church-men be free from Exactions, &c. And 2. Ezra is authorized to make Judges (as Exod. 18.21, 22.) such as understood God's Law, as Ezra did, so could instruct the Ignorant, ver. 25.
Remark the Fifth and Last, Magistrates may Act against Men in Matters of Religion, Darius here interposeth with his Penal Laws in subserviency to the Law of God, ver. 26 and Ezra blesses God for it, ver. 27, 28. looking beyond Man at God himself, who had put these things into the King's Heart, thus to beautify God's Temple, which now was built without; but a due observance of those Services and Sacrifices (which the King had granted) would conduce much to the beautifying of it within, and Ezra blesses God also, for using his Service to promote his own: This he owned as high Honor to be God's Instrument, and this encouraged him to proceed in his Work, and to muster the Jews in order to a March, &c.
Ezra CHAP. VIII.
THIS Chapter relateth in particular, Ezra 's Journey to Jerusalem, whereof we had only some hints in the General in the seventh Chapter, where was his appointment for it by a Royal Commission, but here is its Accomplishment.
Remark the First, No sooner had thankful Ezra praised his God for this Letter of License from the King, but he immediately Musters up all his Forces for a March away, and his Muster is made from ver. 1, to ver. 15. the whole Company consisting of one thousand four hundred ninety and six Males: This was a good Addition to those that went up before with Zerubbabel (with whom many more then returned, Ezra 2.64, 65.) yet nothing so many as might have returned now with Ezra, but that they wanted Hearts; for the History of Nehemiah doth farther declare, that there were many left in sundry Places among the Pagan Provinces, even after Ezra 's return.
Remark the Second, Ezra, having his Rendezvouz at Ahava (a River that runs into Euphrates ) and taking a view of his Muster-Rolls, findeth none of the Sons of Levi there, ver. 15. Wolfius wonders that Ezra should have some Priests with him, ver. 2. yet have no Levites that were only so and not Priests: 'Twas lamentable, that the Levites ( whose Lips should have preserved Knowledge above, and for the People, as well as the Priests, Deut. 33.8, 9. Mal. 2.7.) should not be the Ring-leaders of the Volunteers, but now become so backward to so sacred a business; here was nomen inane & crimen immane, the empty Title of Levites stands stigmatized with a most heinous Laziness and Neglect: Therefore those Levites mentioned by Anticipation, Chap. 7.7. were not come to him here, until he sent for them afterwards, ver. 15, 16, &c.
Remark the Third. At this Rendezvouz at Ahava, Ezra sends his Messengers, Men of Understanding, named ver. 16. who went at his Command to the College, where he knew a considerable Company of Levites were together, over whom Iddo sat President (saith Masius ) and who was to command the Levites under him, to dispatch away to Ezra, ver. 17. which was accordingly done, ver. 18. and they brought him the Nethinims also, who were now become Men of Mark in God's Service, ver. 19, 20. Ezra again praiseth the Lord for this good Success. N.B. 'It is much, that this Man of Understanding (whom Ezra 's Messengers brought to him, and in whom Ezra blessed God for bringing him to his Company, ver. 18.) had no more Understanding in the Times with the Men of Issachar, 1 Chron. 12.32. as not to know his own Duty, but must be hailed out to it by Ezra 's Messengers: Though he had heard the Prophet Zechariah proclaim from the Lord [Ho, ho, come forth and flee from the Land of the North] Zech. 2.6, 7. yet he lay lurking still in the Land of his Captivity, choosing to continue there, notwithstanding both God's and the two Kings ( Cyrus 's before and now Darius 's) Proclamations: This seems to say to us, that what ever Measure of Knowledge he had we know not, save by this High Character given him equal with those in ver. 16. but surely he had more Knowledge than Zeal for God and his House of solemn worship, which at that Time God had confined to Jerusalem, &c.
Remark the Fourth, Ezra 's Prayer for a prosperous Passage for himself, and his People to Jerusalem, ver. 21, 22, 23.
Mark 1. Ezra as he now was become a Colonel, and Captain General (as Grotius calls him) of this new Colony by the King's Commission, proclaims a Fast, &c.
Mark 2. The Place where this Day of Prayer or more Days (as Menochius saith, it lasted for eight Days) was kept, was by a River's side, a place not unusual for such Work, both in Old and New Testament, Psalm 137. 1, 2. Acts 16.13. here as Travelers, they had abode in Tents three Days, ver. 15.
Mark 3. Ezra to Edge their Prayers the better, and to give wings to them, enjoins a restraint from Food, from fine Cloaths, and from other Delights of Life, for afflicting themselves; and though this weakened their Bodies, yet it strengthened their Souls, and made them more Vigorous and Victoriou • .
Mark 4. They therein sought a right way for their little ones (as well as for themselves) because they could not seek God themselves while little. N.B. And to show it ought to be a great Part of good Parents Care to lay up Prayers with God for their little ones, that when they themselves are gone off the Stage of the World, their Children may stand up in their stead, and continue to do so in their Generation (even for their Children also, Psalm 102.18. and thereby perpetual Worship must be performed by as Mortal Men to the Immortal God, from one Generation to another. Besides little ones are liable to a thousand Deaths and Dangers, and therefore they have the more need of their Parents Prayers.
Mark 5. 'It is lawful to seek by Prayer God's Blessing upon our Temporal Estate, and to commend all our Stock, and our Store of Creature-Comforts (committed to our keeping) unto the Providence and Protection of God, for so Ezra doth here [ For all their Substance ] ver. 21. which comprehended all their Goods, both Animate and Inanimate, all their Gold, Garments and Food, as well as all their Cattle, &c.
Mark 6. When we undertake any Voyage by Sea, or any Journey by Land, 'tis not only lawful, but also necessary to seek Divine Direction for a right way, wherein we may find both Safety and Success both for us and for all ours: If this be but solemnly done by Fasting and Prayer (which two Duties for the most part go coupled together, Luke 2.37. Matth. 17.21. 1 Cor. 7.5, &c.) we shall surely speed of God's Direction, and of his Protection too to make us prosper, as here.
Mark 7. Choice and excellent Spirits are ashamed, that God should be by any means dishonored, and his Divine Attributes of Wisdom, Power, Truth and Goodness should be called into Question; as excellent Ezra here, ver. 22. He blush'd to crave a Convoy of the King (though it might have been of great use to them, because their Enemies did way-lay them, ver. 31.) lest the King, being but little acquainted with God (said Grotius ) might misinterpret it, as Ezra 's distrust in God's Providence (saith Menochius ) which he had (with so much Freedom) Preached to him, and therefore zealous Ezra will rather perish himself (saith Wolfius ) than damnify God in his Glory. N.B. Ezra is here all for God whatever becomes of Himself, &c.
Remark the Fifth, God's Answer to Ezra 's Prayer, ver. 23, 31. not unlike to that of Jabez, 1 Chron. 4.10. God granted both their Requests; the Seed of Jacob seeks not the Lord in vain, but concerning the Work of God's Hand, they do command him, Isa. 45.11, 19. here 'tis said [God was entreated of them] ver. 23. God gave them some Assurance, that their Requests should be graciously granted by him, and they found their Prayers effectual by sweet Experience, ver. 31. for so soon as Ezra had commended his hazardous Case to God by Fasting and Prayer, and had also committed all the sacred Vessels to the safe Custody of sacred Persons the Priests and Levites, ver. 24. to ver. 30. then he marcheth away from Ahavah to bring them all to Jerusalem, and though their Adversaries lay in Ambush in the way (if not to destroy their Persons, they designed to despoil them of their Treasure) yet God disappointed them, by directing Ezra to fetch a compass out of the direct Road, and to March in an unexpected and unsuspected way, ver. 31. as they had beg'd of God, ver. 21.
Remark the Sixth, Ezra through the good hand of God upon him (which he oft acknowledgeth) escapes the Highway Men (who would at least have robbed him) and comes safe to Jerusalem, He and all his Company with all their Treasure, ver. 32. and rested there three Days for necessary Refreshment after so long a Journey; but on the fourth Day of the fifth Month (after his short repose) he sets close to his Work, ver. 33. handing forth the six hundred and fifty Talents of Silver, and the hundred Talents of Gold wherewith the King and his Counselors, &c. had furnished him as their Offering to the Lord, ver. 25, 26. and all the sacred Vessels (he brought along with him his long four Mouths Journey ) these he delivered out by number and weight in the Temple, ver. 34. with a strict Inventory of all: Because 1. These were all moveable Goods, saith Grotius. 2. To demonstrate the Fidelity of those Priests, &c. who had been betrusted with them all the way. They faithfully refund all to the House of God, and embezel nothing for themselves, &c. saith Junius: The Tally of their taking in and delivering out did agree. N.B. Whenever there happeneth an happy Concurrence of the Saints Prayers both in City and Country at one Time: Oh how successfully do the concerns of God's Cause go end-ways as here, Ezra and his Company kept a solemn Fast upon the eleventh Day of the first Month in the Country, and marcheth then away upon the twelfth Day, ver. 15, 23, 31. and the good Souls in the City did solemnly celebrate the Passover upon the fourteenth Day of the same Month, when Ezra had just begun his long four Months March, no doubt but he prospered by their Prayers also, which they had prayed both for themselves and for him, &c.
Remark the Seventh, Those new and now Comers to the House of God, though they had not many of them been born in the Land of Israel, but in the Place of their Captivity, yet do offer Burnt-offerings to the Lord God of Israel, ver. 35. not only to testify their thankfulness to him, for his safely conducting them hither, notwithstanding their long Captivity, and the many Adversaries in their way, &c. but also do Promise, that the God of their Fathers should be their God.
Remark the Last, Ezra delivered Darius 's Decree to his Lieutenants on that side Euphrates, ver. 36. the sight whereof did so over awe those Deputies of the King, that they durst not hinder them (saith Vatablus ) but did actually further them in furnishing and beautifying the House of God, by affording all such things as were requisite thereunto. N.B. Thus God made Dogs to lick Lazarus 's sores, Luke 16.21. These Deputy-Lieutenants lent God's People a lift, and an helping Hand in the House of God, not out of any Love to the Work, but for fear of the King's Cashiering them: Thus the Devil and his Imps are made to do God's Will, though with an ill Will, for all are God's Servants, Psalm 119.91.
Ezra CHAP. IX.
THIS Chapter is a Description of such unlawful and unequal Marriages of the Jews with Pagans, as Ezra found amongst them in his return to Jerusalem, and this is amplified, First, By the Fact itself. And Secondly, By the Persons both those Offending and those Condemning the Offenders.
Remark the First, No sooner had Ezra delivered the Treasures, &c. and rested a little (saith Wolfius ) but presently the Princes came to complain of a gross Corruption among those that had returned with Zerubbabel, how their Rest had bred Rust, their Prosperity had intoxicated them, Prov. 1.32. and made them to wax wanton, and to mingle Marriages with the Heathen Countries contrary to God's Law, Deut. 7.2, 3. whereby they were at least in Danger of Learning their Heathenish Idolatries: Those Princes that thus complained, ver. 1, 2. were such as feared God, they complaining of other Princes that did not fear God, but sinned equally with the People; and they address themselves to Ezra, knowing he was impowered by Darius 's Royal Diploma to reform all Disorders, &c. 'It is probable, those pious Princes had oft heretofore admonished those Offenders, but to small purpose, and to as little profit, because of both the Multitude and the Magnitude of the peccant Persons. But now having got Ezra to back them with his Commission from the King, they make a new attempt for redressing that great Transgression, which now they do effectually. N.B. This may teach us Constancy in that which is good (saith Wolfius ) and not cast away our Confidence, if Reformation come not at the first pull, but renew still new Efforts; if God give new Power and Opportunity, &c.
Remark the Second, So soon as Ezra understood, how not only the People, but also the Priests (who knew the Law and should have lived by it) yea and the Princes too (who both should have been better Looking-glasses for the People to dress themselves by, &c. ) That they of all sorts were deeply plunged into so high a Provocation: This Information pierceth as a Dagger into the Heart of Holy Ezra, ver. 3. so great a Grief seizeth upon the Soul of this good Priest, that [He rends his Mantle, plucks off his Hair, and sat down astonished even all Day, until the Evening Sacrifice, in token of his deep Humiliation, his Passionate Indignation, and utter Detestation of such doings.
Remark the Third, Ezra 's Passion was soon noised abroad, hereupon the Godly Party gathered themselves soon to him, out of tender Compassion on him and on themselves also; lest Wrath from the Lord should fall upon all for the Sins of so many: Such as fear God Assemble and Tremble, and consult what was best to be done for a Reformation, ver. 4.
Remark the Fourth, Ezra 's Prayer, from ver. 5, to ver. 16.
Mark 1. Ezra rose up at the Evening Sacrifice, and falls down upon his Knees, and with spread Hands falls on Praying, ver. 5. in the Presence of those that trembled at God's Word, ver. 4. well knowing, that unto such the Lord looketh with his choicest looks of Love, Isa. 66.2. and that his Prayer together with the Sacrifice, might ascend up in those Pillars of Smoak, Cant. 3.6. as a Memorial before God. Acts 10.4.
Mark 2. The Preface of his Prayer, ver. 6. for insinuating the better into God's Favor; he includes himself into the number of the Transgressours. Acknowledging that the Sin was now become National in the guilt of it, and that it was now become like deep Waters, wherein they were like to be all drowned, as Psalm 38.4. and 124.4. and that it was now gone up to Heaven to fetch down Wrath from Heaven.
Mark 3. He makes Confession with all Aggravation, ver. 7. as Daniel did in his Day, Dan. 9.5. bewailing the Sins of their Forefathers, the sad Effects whereof they were still smarting under, in the Continuance of the Captivity of so many of our Brethren abroad, yet we at home are still reviving the same old Sins, whereby we declare ourselves to be but a Race of Rebels from one Generation to another, in a continued Series of the same Sins.
Mark 4. As Ezra had handed out the Vessels of the Temple by number and by weight (as before) just so he handleth his own and his Peoples Sins: For 1. He confesseth them by number, as Aaron did Confess over the Head of the Scape Goat, all the Iniquities of the Children of Israel, Lev. 16.21. So likewise, 2. By weight, for as Aaron confessed also, all their Transgressions in all their Sins; that is, laying open how many Transgressions were wrapped up in their several Sins, and the Circumstances of them that did aggravate them so did Ezra here.
Mark 5. Ezra doth not only Confess the Sins of past and present Times, but he doth aggravate them by the many Benefits God had confer'd upon the People; and by the many Cautions God had oft given them to the contrary, ver. 8, 9, 10, 11, 12, 13. yet all seemed lost upon them.
Remark the Fifth; The many moving Metaphors that Ezra useth both in expressing God's Kindness to the Jews, and his cautioning and counseling them to a better behavior.
Mark 1. That Metaphor of God's giving them a Nail, ver. 8. Hebr. Jather, signifies (saith Piscator ) a Pegg of Wood or Iron driven in to hang Garments upon or useful Vessels, Isa. 22.23. or it signifies the Pins or Stakes of the Tabernacle, to make it stand steady in Storms, Exod. 35.18. Isa. 33.20. or it signifies the Anchor to which the Cable is fastened, (saith Menochius ) that the Ship might Rest near the Shore; all which showeth that God had given them some Settlement, in a good Governor Zerubbabel, and a good Priest Jehoshua, which was some support of their Faith and Hope that God would do them good.
Mark 2. That God had lightened their Eyes for a little space; that is, exhilarated the Eyes of our Minds, (saith Vatablus ) so the Phrase isused, 1 Sam. 14.27, 28. for in Danger the Eye looks dim and dark, the Soul sitting there, shows itself pleased or displeased, &c.
Mark 3. God had given them not new Light only, but new Life also, reviving them with delivering them from Captivity, ver. 8, 9. they had been as dead and dry bones in Bondage, Ezek. 37.12. now God had revived them and brought them back to build again the burnt Temple.
Mark 4. God hath given them a Wall, &c. ver. 9. Hebr. Nader, signifying a Fence, and so the favor of the King of Persia was Fence to them, their Sefeguard and Protection: Moreover, God's Providence was a Wall of Fire round about them, Zech. 2.5. Isa. 5.2. Matth. 21.33.
Remark the Sixth; Ezra useth that Phrase of Relation betwixt God and them nine several times; Thrice in the Singular Number, [My God] ver. 5, 6. and Six times in the Plural, [Our God] ver. 8, 9, 10, 13. all which were Phrases of Faith, referring to the Covenant that padbulum fidei, the sufficing food of Faith: Intimating by all these, that God had not cast them out of the Covenant for their manifold Sins, but had punished them too little, ver. 13. when God said [too much] Isa. 40.12.
Remark the Seventh; The Conclusion of this good Man's Prayer, ver. 14, 15. wherein he Adores God both for his Justice and Mercy, and lays load upon himself and his People with a Sixth Aggravation of their Sins, in Sinning again after such a Deliverance; as if God had Delivered us for that end (saith Wolfius ) that we might the more freely despise the Lord and his Law: Then he Deprecates the Anger of God that he may not Repent of his begun Benefits, saying, Tho' we have forfeited thy Favor and deserve nothing but Destruction, yet art thou faithful and true in thy Covenant of Promise, which appeareth in thy leaving a Remnant of us (we hope) for Holy Use. N. B. Tho' we let go our fast hold on God, yet God will not let go his faster hold on us.
Ezra CHAP. X.
THIS Chapter relateth the Remedy unto that Miserable Malady for which Ezra most moaningly mourned before the Lord in Prayer all the foregoing Chapter, and that by a through effectual Reformation of mint Marriages; wherein 1. Antecedents, 2. Concomitants, are considerable.
Remarks first upon the Antecedents; Of which the First is; The Excellent Example of Holy Ezra, had a most Efficacious Influence both upon Princes, Priests and People, ver. 1. where 'tis said, that Ezra, beside his begging Pardon and deprecating Divine displeasure, he Wept also, &c. which is not mentioned among the other effects of his deep Humiliation, Chap. 9.3. nor of his casting himself down before the House of God; but 'tis certain he did now Weep, possibly his Sorrow at first might be above Tears, which afterward gushed forth in abundance: Curae leves loquuntur, ingentes stupent; The Greatness of his Grief might so stupefy him at the first, that his Eyes were too narrow for his Heart, though' his Mouth was not altogether so: But now Expletur lacrymis egeriturque dolor, his sad Heart found a vent at his Eyes, wherewith it was ecased: And his Weeping was public before the House of God, where all might behold him that their Eyes might affect their Hearts, to contribute their Tears of Compunction also for the filling up of God • s Bottle, Psal. 56.8. as they had done their Sins of Provocation for the filling up of God's Bagg, Job 14.17. at Ezra's Example.
N. B. 1. Ezra being a Priest, might have gone into the Holy Place and there have Pray'd, &c. but he doth it in the Outer Court, (before that of the Priests ) as a public Pattern to the People.
2. Ezra here Prayeth, &c. because God had promised to hear Prayers made to him in his Temple, 1 Kings 9.3. and 2 Chron. 7.12, &c. the House of God was the place of God's manifesting his Presence.
3. Ezra here Bewails not his own, but the Peoples Sins, whose Persons and Sins he taketh upon himself a public Person, that therein (saith A Lapide ) he might become a Type of Christ.
4. A Great Assembly (attracted thither by a right Noble Loadstone, their great and gracious Lord Ezra ) wept with a great weeping also, and made the Place another Bochim, observing that Rule of the Apostle [Weep with them that Weep,] Rom. 12.15. They wept with weeping Ezra, &c.
5. Sanctius observes well here, How unspeakable is the Good that is got by the Godly Example of such an High Prince and Holy Priest as Ezra was, and so much Evil is learned by Evil Examples.
6. Here were Anashim Venashim, &c. Heb. Men, Women and Children weeping, &c. All these the Law of God commanded to meet together at their Solemn Meetings, Deut. 31.12. and 29.11. Neh. 8.3. All Sexes and Sizes could not wash their hands in Innocency, as Psal. 26 6. therefore they all washed them in Tears, being polluted with Sin.
Remark the Second; Shechaniah's Oration to Ezra, ver. 2, 3, 4, 5.
Mark 1. Wolfius well observes, though' Shechaniah says [we have Trespassed] ver. 2. yet was he not one of the Trespassers, for his Name is not in the following Catalogue, ver. 26. but he saith [We] in the Name of the People and their several Families, and his own among the rest.
Mark 2. Tho' his Father Jehiel and five of his Father's Brethren, Sons of his Grandfather Elam were all Trespassers, ver. 18.26, &c. yet this Pious Man durst thus courageously and freely discharge his Duty, evidencing thereby that he zealously Honoured God more, than his nearest and dearest Relations, &c.
Mark 3. He Counsels that they should fall immediately upon Action and make amends for their Error; and then in case of their Repentance and Reformation (saith Piscator ) we need not despair of God's Mercy: He observed that old and good Rule [Ora, Labora] 'twas not enough for them to Pray, but they must join Practice with their Prayers, as the Philosopher said to the Carter who had overturned his Cart, and only called for Minerva to help him, [ Stulte, admotâ manu Invocanda est Minerva] Thou Fool, lay on Hands to lift up thy Cart, as well as Pray, &c.
Mark 4. He Counsels the Congregation to Covenant with God, that all the strange Wives should be in due time put away, ver. 3. though' they could not at that juncture accomplish it; yet he adviseth they would bind themselves by a Solemn Vow with all convenient speed to perform it, saith Wolfius, knowing that this would be a means to fix the sickleness of their false Hearts. N. B. As God covenants Mercy on his part, so we Duty on our part: If the Oath of God be upon us, we cannot dare to slip Collar so easily; but Conscience is commanded to cleave close to God with full purpose of Heart in every part and point of Obedience, Deut. 10.20. and 30.20.
Mark 5. Tho' this Pious Person had spoke with all Humble Submission of Acting according to the Counsel of my Lord, as he called Ezra, ver. 3. having an Eye to his due Dignity and Authority, yet in ver. 4. hehold how boldly he bespeaks him, even as Jehovah did unto Joshua, [Rise up and Act, why liest thou on the Ground?] Josh. 7.10. for there Ezra lay then (saith Vatablus ) still weeping, but Shechaniah rouzeth him up, saying, (saith Wolfius ) thy Weeping without Acting will avail nothing, &c.
Mark 6. Nor doth Shechaniah saucily thrust himself into Ezra 's Office, (saith Wolfius ) but submissively saith to him [Gnalekah Hadebbar] Unto thee this matter belongeth, because thou hast both Dexterity to manage the Matter, and Authority both from the God of Heaven and from the King of Persia, to carry on a Right Reformation.
Mark 7. He bravely encourages Ezra to put his hand to the Work; and he promises in the Name of the People as well as in his own, that they all would assist him and strengthen his hands in God, as Jonathan did David's in the Wood, 1 Sam. 23.16. This was piously and prudently done, saith Wolfius.
Remark the Third; The Effect of Shechaniah's Oration, ver. 5. Then arose Ezra according to the Counsel of Shechaniah. Oh how forcible are right and well-placed words unto an upright and well-prepared Heart! Job 6.25. Ezra presently Acts in making not only Princes and Priests to Swear in the Name of the Lord, (saith Grotius ) but also all the People too, lest the Mobile (saith Wolfius ) should slip Collar as soon as gone, which they could not so well do, when once Cajol'd into the Cords and Chains of a Solemn Covenant with God. N. B. 〈 in non-Latin alphabet 〉 (Greek for an Oath ) is quasi 〈 in non-Latin alphabet 〉 , an Hedge to Hedge in our unruly Spirits; and never did the Sacrifice under the Law (when it was an untamed Heifer ) stand in more need to be fast bound with Cords to the Horns of the Atar, Psal. 118.27. than those loose and slippery hearts of ours do need to be confined within the compass of due Obedience with that Sacred Cord of oft renewing our Covenant with our God: Every Sacrament is a new Obligation to pay the old Debt of Obedience, &c.
Remark the Fourth; Ezra after this Solemn Swearing procures a private Convention or Consistory in the Chamber of Johanan, (convenient for their Convening there) ver. 6. though' he was still Fasting and faint, yet no Food could go down with him, until he had gone through-stitch with his Work, and some effectual Order taken for Redressing that great and grievous Sin. Hereupon this Holy Conclave or Council-Chamber (when the Sanhedrim was present, and Ezra sat President ) do Consider, Consult and give Counsel what course must be taken; then they Decreed in this private Council, that a General Assembly, a Public Convention should immediately be called together by Proclamation to meet at Jerusalem, ver. 7. and the Penalty against Aweless and Lawless Persons that refuse to come (within three Days) they were to forfeit their whole Estates, and to be cast out of the Church, ver. 8. This short space with such severity was purposely set down by this Secret Senate (saith Wolfius ) that the Guilty might make no shifts for their Absence, but be brought speedily to Answer in that General Assembly, and that Reformation might by no means be any longer retarded.
Remark the Fifth; The Parliament Meets, and a vast Multitude attends, ver. 9. not daring either to out stay their three Days time, because their Estates were at Stake, or to be at too far a distance out of the reach of a Call, and therefore they stood in the open Street near the Temple; the sight whereof made them Tremble together with the sense of their Sins inwardly (saith Masius ) and the smart of the great Rain and Cold outwardly, while they stood out of Doors. N. B. Then why is there not the like care taken, and the like speed used to make peace with God, who commands us? [Agree with thine Adversary quickly while thou art in thy way of Health and Strength] Matth. 5.25. seeing, for ought we know, 'tis now, if ever, now or never, 2 Cor. 6.2. to Day hear his Voice or not at all, &c. Hebr. 3.7. Is it nothing to lose an Immortal Soul? They here do hasten, lest they should lose only their Temporal Estates; and shall we stand trifling from Day to Day, crying, tomorrow will he soon enough; and while we fondly future our Repentance until it be all too late, and the season of Grace gone, so we fool away our own Salvation, not learning to be wiser than the foolish Virgins, Matth. 25.10, 11.
The Second Part is the Concomitants of this Divorce, &c.
Remark the First; Ezra's Oration to the Multitude, [ Ye have transgressed in taking strange Wives, &c. ver. 10. Adding this Sin to all your other Sins, which heaps them up to Heaven, as Chap. 9.6. and so calls for fierce Fire (as well as this furious Water of Rain ) from Heaven upon you, Psal. 11.6. Therefore confess, ver. 11. and forsake too, then shall ye find mercy, Prov. 28.13. Ye have pleased yourselves, now do ye please God.
Remark the Second; The Multitude understanding the Equity of Ezra's Exhortation, promiseth Obedience with a loud voice, ver. 12. only they begged time for it, because 1. The Transgressors were too many to be dispatched in one Day; and 2. Much less on such a Rainy Day, ver. 13. and they were afraid to stand any longer out of Doors that Day, because (saith Wolfius ) this was an Extraordinary Rain, more like Spouts than Showers falling on them, and therefore Indications of God's Indignation. Their Fear was much augmented by their Guilt, and therefore they desire the Settling of the Sanhedrim, who might take time to determine all dubious Cases, ver. 14. and so dismiss them for that Rainy Day.
Remark the Third; Ezra, as the King's Lord Commissioner, grants the Peoples Petition; the Sanhedrim is Settled [Ledariosh] Hebr. to Examine and Execute all Matters, &c. ver. 15.16. where Dr. Lightfoot noteth, That the word [Dariosh] may hint that the Meeting about this Matter might be in the seventh Year of Aataxerxes Darius, the same Year that Ezra came to Jerusalem: And this Work proved so weighty, that it was not the Work of one or two Days, as ver. 13. but of full three Months, ver. 17. though' the Sanhedrim sequester'd themselves from all other Affairs, and set wholly to this, (saith Masius. ) The Work lasted the longer, because there were so few Innocent Persons to employ in managing this matter among the People, only Jonathan and Jahaziah among the Priests (that were not guilty) Meshullam, Chap. 8.16. and Shabbethai the Levite Assistants to the two Priests, these four pious and prudent Men had their hands full from our December to our March.
Remark the Fourth; Who they were that upon Conviction Covenanted, by giving their Hands to assure the assent of their Hearts, as 2 Kin. 10.15. that they would put away their Wives which still retained Pagan Opinions: The 1st. were Ecclesiastics, named ver. 18, to 25. this was a contagious Sin (saith A Lapide ) that had corrupted so many Priests and Levites, yea even the Sons of good Jehoshua, who had helped Zerubbabel to Build the Temple, Chap. 3.2. N. B. To show, That Grace is by Gift and not by Entail, &c. And the 2d. were Laics, numbered from ver. 25, to the end: Ver. 44. concludes the Account, saying, That some only of the Pagan Wives had Children that were all put away, ver. 3. yet this implies, the most of them were Barren, which came to pass (saith Vatablus ) by a special Providence of God, who blasted such Matches, and who would not have Ezra, &c. over matched with too long and tedious Trials as must have been, seeing All the Children were judged with the Wives.
Nehemiah CHAP. I.
THIS Chapter is a Narrative, how Nehemiah was stir'd up to repair the Walls of Jerusalem, wherein we have those Circumstances; the Time, Place, Means and Manner.
Remark the First, This Book begins with [ The Words of Nehemiah] hence Sancti •• , &c. do infer, that he was the Penman of this Book, being writ in an easier and plainer style than Ezra wrote, who (as Wolfius observes) mixed his Book with much Chaldee • , but many Ancients make Ezra this Book's Author also, calling it the second Book of Ezra, &c. However Nehemiah is the principal Subject of it, who (according to the Notation of his Name, Hebr. the Comfort of God ) was a most singular Comforter from God to his Countrymen, the afflicted Church of God: [And it came to pass] ver. 1. that Phrase declareth this Book to be a Continuation of the foregoing Book, Nehemiah being God's third Instrument to Comfort his Disconsolate Church, after the Captivity's Years were expired, and deservedly counted and called the third Founder of the Common-wealth of the Jews after Zerubbabel and Ezra.
Remark the Second, The Time when, is expressed in the twentieth Year of Artaxerxes about thirteen Years, after Ezra and his Company first came to Jerusalem, Ezra 7.8. with Neh. 2.1. during this interspace, there is a silence of anything done (saith Dr. Lightfoot ) from Ezra 's Action of Reforming their mixed Marriages, Ezra 10. (which most probably was done in Darius 's seventh ) until his twentieth, and then Nehemiah began to stir, but in this space of twelve Years (saith the Doctor ) we may well conceive, that the Prophet Zechariah was Prophesying among the People, and helping for ward the Reformation, which Time (saith he) taketh up his 9.10.11.12.13.14. Chapters. In which the Prophet prophesieth plainly of many things concerning Christ, and the Time of his coming, &c.
Remark the Third, The Place where, Nehemiah was in Shushan, ver. 1. which was the King's Winter-Palace, as Ecbatana was his Summer-Palace, &c. and the City was called Shushan, which signifies a Lily, not only because it abounded with Lilies in the Spring, but chiefly for its beautiful Situation▪ In this Palace Nehemiah was a Courti •• with the King, and as Cup-bearer to him, ver. 11. as Esther came to the Kingdom, so Nehemiah to this Office, for such a Time as this, Esth. 4.14. Though he was a Captive, a Stranger, and one of another Religion, yet is made the King's Taster, which was 〈◊〉 Office not only of great Honor, but also of mighty Trust, wherein the Life of the the •• greatest King upon Earth was put into his Hands: This must needs be looked upon as an over-ruling Work of Almighty God, to cause sundry Pagan Princes thus to Countenance a Religion, the excellency whereof they were so ignorant, and to protect that People, whom their Subjects hated, even with a perfect hatred.
Remark the Fourth, The Means whereby Nehemiah came to be stirred up, was the coming of Hanani, &c. from Jerusalem to Shushan upon some important Errand, doubtless for the good of their Country; because they took that tedious Journey in the d •• th of Winter in the Month Chisteu, the middle of our November, ver. 1, 2. of these he asked, how it fared with God's Church, which was his chiefest Care, and Hanam (a Gracious Man, according to the Notation of his Name) relates to him the afflicted Estate of the City of God [ Its Walls remained still broken down, and its Gates ( that had been burnt down by Nebuchadnezzar) were still unrepaired ] ver. 3. N. B. Juniu • and others observe, that Cyrus gave them Power to build the Temple; but not the Walls, &c. for fear of a new Rebellion, and though the Jews Adversaries accused them to the King, that they were Building the Walls, Ezra 4. yet was it a false Accusation. Therefore may it well be wondered at, how so many thousand Levites (besides many Citizens of all Sexes and Sizes) could live there in safety from the Samaritans (their deadly Enemies) without casting up some Bulwarks (saith A Lapide ) because to keep a continual Watch and Ward round about the City, seemeth too great a Charge for such few Citizens as yet did inhabit it, seeing so many Jews were not yet returned; and Comestor adds here, that many Murderers broke in upon them in the Night-Time and slew many of them, plundering their Houses, &c.
Remark the Fifth, Nehemiah 's Sympathy with his Suffering Holy City Jerusalem; ver. 4. this good Man no doubt had (as he was a Courtier in the King's Palace) a whole Confluence of all Creature-Comforts for himself; yet could he find no more Content in them all, than Haman did in all his, but with a baser Mind, Esth. 5.11, 13▪ 〈◊〉 this avail'd him nothing, so long as it went ill with Zion, he was even sick of the Affliction of Joseph, as well as Grieved, Amos 6.6. N. B. No sooner had Nehemiah heard from these Messengers, the Malady of the returned Jews (how they were the Samaritans scorn for their living in an unwall'd City, and would have been their ruin, but for fear of offending the Persian King ) then he puts himself in the posture of a Mourner, sitting down upon the ground covering himself with Ashes (saith Masius ) and mourned [ Rabbim Jomim, Hebr.] many Days with Weeping and Fasting, to show his deep sorrow of Heart, and to prepare himself the better for Prayer [Before the God of Heaven] which shows (saith Wolfius ) how much he differed from the Religion of the Persians, who worshipped the Sun, &c. and with his Face turned toward the Temple (saith Sanctius ) see 1 Kings 8.44, 48. Dan. 6.10.
N. B. 1. From [ It came to pass, &c.] Human Affairs fall not out by Hap hazard, or by Chance (as the Vulgar saying is) but by the Wise All-disposing Providence of God, which was a special Cause that these good Men met together here; and by mutual Conference kindled (like Live-Coals ) one another's Affections, and that thereby a Remedy might be provided by that Divine Providence against the Malady, &c.
N. B. 2. So great was this good Man's Grief for the Church's Calamity, that he could not stand under it, but sinks down to the Earth, yet hath his Heart lift up to Heaven, that high Hill from whence he looked for help, Psalm 121.1, 2, 3. The reproach of the solemn Assemblies was such a burden to him, Zeph. 3.17, 18. that it kept him in this mournful Posture, not only many Days, but for three Months or more in preparing himself to Petition the King, Chap. 1.1, 2. and 2.1.
Remark the Sixth, Nehemiah 's Prayer to God, for an effectual redress of that great Grievance, and for an acceptable Address to the King for it.
Mark 1. The Preface of his Prayer, ver. 5. Anna Jehovah, Hael Hagadol, Hebr. I beseech thee most great God, &c. Wolfius observes, this Word [Anna] implies a pressing Necessity, as well as a bare entreaty; and that he might be Trusting as well as Trembling, he describes God by his Goodness as well as by his Greatness; saying [Lord, thou hast ever kept Covenant with thy People ] surely thou wilt not break it now with those that have but a spark of Love to thee in them: Thus hath he here Faith in God, as before he had Love to God's Church.
Mark 2. He showeth himself a true Member of the Church of God, ver. 6. If one Member suffer, all the Members suffer with it, 1 Cor. 12.26. so did Nehemiah here in the substance of his Prayer, pressing hard upon God for his Audience to his Servant, while he was spreading the sad Case of his distressed Brethren, and Confessing his own Sins, and the Sins of his Fathers, as well as the People's. This he insists upon with earnestness, that having got off the Guilt of all their Sins, he might with more Courage and Comfort deprecate God's Judgments, and more easily desire and obtain God's Mercy, &c.
Mark 3. He prevents an Objection, ver. 7. acknowledging it very true, that they were altogether unworthy of any Divine Favor, for (he saith) in corrupting we have corrupted ourselves against thee, Hebr. [Chabul Chabalenu Lak.] we have bedirtied ourselves most filthily, as Chabul signifies, 1 Kings 9.12, 13. so have bound over ourselves unto thee to be punished, as Dirty Sinners deserve no better, for we have broke all thy Bonds ( Moral, Ceremonial and Judicial Laws ) and cast all thy Cords from us, as Psalm 2.3. thus he lays load on their Sins to preoccupate God (as it were) from saying [ I will show Mercy no more, &c.] Judge. 10.13, 14.
Mark 4. He confirms his Faith in Prayer with God's Promise, ver. 8, 9. putting him in Mind of what God had promised by Moses, Deut. 4.29, 30, 31, 32. and 30.4. and by Solomon, 1 Kings 8.48. N. B. Man cannot carry God's People farther, than that God can fetch them back again even from Indea, &c. now Nehemiah doth not cry here [ Remember Lord, &c.] as if God could really forget. N. B. 'It is only 〈 in non-Latin alphabet 〉 dictum, but 〈 in non-Latin alphabet 〉 Intellectum, 'tis spoken Metaphorically, after the manner of Men, but must be understood, according to the Majesty of God, who only seems to forget (as Man really may) when highly provoked by his People, as if they never had been his People, nor made them any Promises. N. B. In this Case, God gives his Prophets and People leave to be his Remembrancers, Isa. 62.6, 7. Thus David did with success, Psalm 119.49. and thus Nehemiah doth vigorously, and speeds accordingly.
Mark 5. He pleads not only God's Interest in his Church, and his Relation to them, but also it was God's Honor to save them; saying (as Wolfius saith) seeing [Thou art our Lord, and we thy Servants, thou art our King and we thy Subjects] ver. 10. therefore thou art concerned in Point of Honor to save us, so every Master will Work to his Power for saving his Servants, and every King will do no less for his Subjects: And if thou Lord wilt not do so, our Neighbor Nations will say we serve a bad Master, &c. Oh do not part with thy Purchase from Egypt, and from Babylon so easily, &c.
Mark 6. The Conclusion of his Prayer, ver. 11. He ends as he began, ver. 5. pleading the lowest degree of Grace was at least found in them; namely [They at least desired to fear God's Name] therefore begs, that God may not cast them off (saith Wolfius ) as having nothing but an empty Title of God's People, and that his Petition to the King might be made prosperous, whom he calls [this Man] so much below God, who had his Heart in his Hand, Prov. 21.1. and he turned it, &c.
Nehemiah CHAP. II.
THIS Chapter gives an Account. First, How Nehemiah obtained a Commission from the King to rebuild the Walls of Jerusalem, &c. And Secondly, How he improved that Royal leave against Opposition.
Remarks upon the First Part. As
First, See the sure Course this good Man took for Success: He applies himself first to God by Prayer, and afterwards He Addresses to the King with his Petition: The Prayer of Faith founded upon the Covenant Grace (as his was) cannot easily miscarry. 'It is granted, it was long (even above three Months, from Chisleu, Neh. 1. to Nisan, Chap. 2.1.) betwixt his Petition to God, and this Petition to the King: Reasons are rendered, 1. His Turn to wait upon the King came not till the Month of March. 2. He could not march so tedious a Journey in the deep of Winter. 3. The King might be under some Indisposition, or such Attendants were about him, as were known Adversaries to the Jews; so that Nehemiah could find no fit season for his Petition presenting until now, that his Design might not be disappointed. Or, 4. And that chiefly, he thought fit that some considerable Time might be spent in seeking God for success in so weighty an Affair, both by himself, and some of his Brethren in Prayer and Fasting.
Remark the Second, The fit opportunity, that he found was at a Feast, ver. 2, 6. where the Queen was present, whom A Lapide reckons (with many more Learned Men ) to be Queen Esther, and Menochius makes Mordecai also to be a Guest at this Feast; which, if so, must needs give Nehemiah a fair opportunity to Petition freely; but his heavy Heart (discovered by a sad Countenance ) had like to have spoiled all in his handing Wine to the King, ver. 2. N.B. For King's generally are made Merry by Musicianers and Jesters, and more especially the Persian Kings; for no Mourner might be seen in Ahasuerus 's Court, Esth. 4.4. but this good Man had been Macerating his Body, and Afflicting his Soul for some Months as above; hence it was that he could not have any blithe Aspect, which the King (being a Prudent Man, and a Loving Master ) soon observed. N. B. Masius makes an odd Construction upon the King's Question [ Why is thy Countenance sad, &c?] The King was Jealous he had put some Poison into his Wine, and that the Malice of his Mind was discovered by the sadness of his Countenance [Vulius est index Animi] the Face is an Indication of the Heart: And that which increased the King's Jealousy was, that Nehemiah (saith Menochius ) refused (from his sadness) to Taste to that Wine he handed to the King, though the Office of the King's Taster required him to do so. This Suspicion of Treason in the King made Nehemiah fore afraid (saith Wolfius ) but necessity of obeying (saith Tirinus ) overcame his fear.
Remark the Third, Nehemiah 's Answer to the King's Question, concerning the Cause of his sad Countenance, ver. 3. after he had recovered his Courage both from former Grief and present Fear: He saith (says Sanctius ) It is so far from me to have any Treasonable Design against thy Life, that I pray for its length in the Land of the Living [Let the King live forever] or very long, therefore thou need not suspect my sadness which in Truth hath another Cause; namely, the common Calamity of the City of his Fathers Sepulchers laying waste at this Time: Grotius well observeth, he speaks not one Word of the Temple, of Religion or Worship, wisely considering that he spake to a Pagan King, and before such Courtiers, who (like Gallio, Acts 18.17.) Cared for none of those things, but of his Fathers Sepulchers, which all Nations accounted Sacred and Honorable, and no less than a piece of Sacrilege to Annoy or Demolish them, and which would not be avoided so long as the Gates thereof lay waste.
Remark the Fourth, The King became willing to redress the true Cause of his Cup-bearer's great Grief, as soon as he understood it, ver. 4. saying [For what dost thou make Request?] This put Nehemiah to Prayer again, after his much Praying, in Chap. 1. not now by turning aside into some secret Place, but by darting up (saith Grotius ) an Ejaculatory Desire, which was expressed before God by himself [Grant me Mercy, Lord, in the sight of this Man] Chap. 1.11. N.B. Thus ought we to begin our Petitions to Kings with Prayers to God: And thus with hearty Ejaculations, we may Pray always, continually and without ceasing, Eph. 6.18. Col. 4.2. 1 Thess. 5.17. If we do but thus dart up our Desires from a sincere Heart, and enflamed Affections at all times, in all places and upon all occasions, when we are alone, or in Company, or in working any lawful Work. Thus Moses cried to God, yet spake nothing, Exod. 14.15. so Hannah was not heard, and yet she prayed, 1 Sam. 1.13. and thus Nehemiah here, that God would direct his own Tongue and incline the King's Heart, saith Menochius: Such sudden Prayers heartily and frequently used, argue an Heavenly Heart, and an Holy Familiarity of Men with God; and a Conversation in Heaven, Phil. 3.20.
Remark the Fifth, Nehemiah then Petitions the King, after he had thus prayed to God, ver. 5. Wherein
Mark 1. Though he was an high Favorite at Court above many Nobles (not betrusted with the King's Life as he was) yet pleads he not his own Merit, but only the King's Mercy, saying [ If it please thee, &c.]
Mark. 3. Nor doth he Petition for any higher Office at Court, as many ambitious Courtiers (so great a Favorite of the King as he was) would have done under his Circumstances, &c.
Mark 3. But only [ send me as thy Commissioner into Judah ] not absolutely saying [to rebuild the City] saith Sanctius, but only [the City of his Fathers Sepulchers] which repeated Expression (saith Menochius ) denoteth that the Care of Antient Sepulchers was a commendable Custom highly accounted off among the Persians.
Mark 4. He humbly proposeth this Request wrapping it up in modest Insinuations of acquiescing in the King's Will and Wisdom, pleading his former Favors as a Pledge of Future and further, &c.
Remark the Sixth, The King grants his Request, ver. 6. which was God's Answer to Nehemiah 's Prayer, Chap. 1.11. and here ver. 4. Love is Liberal, and Charity is no Churl, the King was not he that can deny him anything, Jer. 38.5. especially when Nehemiah 's Prayer-hearing God had bended his Heart toward him, Prov. 21.1. he denies not his suit, but only Indents with him for the Time; saying [How long wilt thou be absent?] as if he had been loath (saith A Lapide ) to lose the presence of so faithful and dear a Servant too long out of his Palace: And 'tis added also [the Queen sitting by] either to intimate that this was an unusual solemn Festival Meeting, at which (saith Masius ) though it be the manner of the Persian Kings to Dine and Sup alone at other ordinary Times, yet the Queen and some of her Children are allowed Admission: Or (as some others suppose ) It was an hint, that this was Esther (as before) the Queen-Mother, and the Rabbins relate, that this King Artaxerxes Darius was her Son; if so, it may easily be presumed, that this Queen sitting by, must assist Nehemiah in his Cause, and cause it to be more acceptable to the King by her Mouth.
Remark the Seventh, The King set him a Time for his return, ver. 6. which (Junius, Piscator and Masius say) was at twelve Years end mentioned, Chap. 5.14. and 13.6. but Menochius, A Lapide, &c. say, his Royal leave was for a far shorter Time at the first, for which Cause among others he built the Walls with such a quick Dispatch, even in fifty two Days, Chap. 6.15. and probably not long after that, he returned to the King, by whom he was sent a second Time with a more ample Commission; not only because the Queen and Mordecai (as they say) promoted it, but also because his speedy return did much oblige the King himself to make him twelve Years Governor of Judah, as both necessary and profitable, &c.
Remark the eighth, The King's second grant upon Nehemiah 's second Request, ver. 7, 8. Wherein,
Mark 1. From his former Encouragement, he makes a farther Encroachment upon the King's Favor in a new, and another request for Letters Patents to the King's Lieutenants beyond Euphrates. N.B. May not we do so with the King of Kings, who is a whole Sea of Salvation, former Favors are a Pawn of Future; Experience breeds Confidence; God never left bating, till Abraham left begging, Gen. 18.32.
Mark 2. Vittenuli, Hebr. Grant me Letters to the Deputies, that they may 1. Safely conduct me through their several Countries; well knowing, that the Jews nearest Neighbors were their worst Enemies: And 2. In particular to Asaph the Keeper of the Forest of Lebanon, that he might furnish him with Wood necessary for his Work; and particularly, for his Palace, Governor like, Chap. 5.14, 17, 18.
Mark 3. Wolfius well observeth here, that Nehemiah doth no less acknowledge the Goodness of God's Providence over him (as Ezra had done before him, Ezra 7.6, 9.) than the Kindness of the King, in granting both his first and this second, which was a double Petition. N. B. Ezra had been ashamed to ask a Convoy from the King, Ezra 8.22. and the Reason is rendered there, because he had discoursed with the King about God's Protection and Providence to his People; but Nehemiah had not done so, therefore their Cases were different: Tho' Nehemiah did likewise commit his Case and Cause to God's keeping as well as Ezra, yet Requests he of the King a Convoy beyond the River, where he was sensible of least Safety. N. B. 'It is a great Truth, that in all our Enterprizes, God is so to be Trusted, as if we had used no Means; and yet the Means are so to be used, as if we had no God to trust in: Tho' the care of the End belongs to God, yet the care of the Means belongs to us.
The Second Part of this Chapter is Nehemiah's Improvement of this his Royal Commission, in this Narrative.
Remark the First; Nehemiah 's setting forth on his Journey, ver. 9, 10. The King was so kind to him as to grant him more (saith Sanctius ) than he requested of him; for he asked only a Conduct when he came beyond the River, because he thought he might be safe enough on this side; yet the King was so careful of his Safety, (being so dear a Servant) that he suffers him not to Travel to Euphrates without a Life-guard, ver. 9. And thus being safely Guarded, (which was another Gracious Answer of God to both his Solemn Prayer, Chap. 1.11. and his Ejaculation here, ver. 4.) he came to the Governors beyond the River, ver. 10. Sanballat and Tobiah soon heard of it by their Wives being Jewesses; and this was [ rang ragna gedola, Hebr. a very great evil to their envious Eyes, (though' so ally'd.) Who can stand before Envy? Prov. 27.4.
Remark the Second; He comes safely to the City Jerusalem with the second Convoy he had requested, ver. 7. and Rested himself three Days after so long a Journey, and enquiring into the State of the City, ver. 11. concealing both his Intentions so far and so long as he well could, knowing that the Life of his Enterprize lay in Secresie, for which he only Rode the Round in the Night to make his observations of the Walls by the light of the Moon (that Mistress of the Night, Psal. 136.9.) yet not alone, lest he should expose his Life to Danger; but his few Attendants were Foot-men, to prevent noise and notice of what he did, ver. 12. N. B. Wolfius saith, that the Sabbath was one of his three Days Rest before he walked his Round to observe how the Citizens kept that Solemn Day. He walks round the City from Gate to Gate and viewed the Walls everywhere, that he might order sufficient Provisions for so vast Reparations; but in his way met with so much Rubbish, that his Beast under him could very hardly pass along, ver. 13, 14. and when he had walked the Round and viewed the Ruines he returns again, ver. 15.
Remark the Third; He Consults about carrying on his Work of Reparation when he had taken a full view of all the Ruines, ver. 16. as soon as he saw a fit season to speak, Eccles. 3.7. Hitherto he had not asked the Ruler's Advice, but now he excellently Times a word of Wisdom, Isa. 50.4. saying, [ Come let us Build Jerusalem 's Walls that lie waste, that we be no more a Reproach ] ver. 17. With these Arguments he stirs them up to Assist him in the Work: Multorum manubus grande levatur opus, Many hands make light work. And that they might the more heartily join with him, he in a pithy and pathetical Speech declareth to them, that he had found the Divine Assistance of God and the Human Help of the King to promote it; so it was both Honest and Easie, v. 18. And when the Rulers and old Builders heard that both God and the King favor'd the Work, they said one to another (saith Vatablus ) Let us lose no more Time and linger no longer, but fall speedily upon this Letobah, Hebr. good Work, that we may Recover with our Diligence, what those in former Times lost by their Disobedience.
Remark the Fourth, Is the Obstruction they met with in this good Work, but was Removed by this good Magistrate, ver. 19, 20.
Mark 1. Sanballat, Tobiah and Geshem, that had been Sad before at the Tidings of a New Governor, &c. were now Mad with Malice, deriding them for Fools, that could never effect what they now attempted, and accusing them for Rebelling against the King.
Mark 2. Wise Nehemiah renders not Railing for Railing, nor Honors them so far as to let them know they had the King's License, but saith, [ The God of Heaven sets us above your reach, and the King has committed Samaria to your care; ye have nothing to do with Judea being Samaritans, as Ezra 4 3.]
Nehemiah CHAP. III.
THIS Chapter is a Description of the Parties, Manner and Order of Building the Walls of Jerusalem, and other Places, &c.
Remark the First: The First Part that was built was the Sheep-gate, ver. 1, 2. Eliashib (the Grand-Son of Jehoshua, Chap. 12.20. and the Third High Priest (saith Sanctius, after their Return) began to build this Gate, and 'twas fit he should be first for Example to others: Ministers must be patterns of Piety: And the Priests (his Brethren) were his Assistants in that Work, who had been Timorous before, but now become Couragious, when the Stout Lion Nehemiah Headed those Heartless Harts. This Sheep-gate was first built; because (1.) it was nighest to the Temple, which in the first place was to be secured. 2. At this Gate the Sheep came in that were offered up in Sacrifice after they had been washed in the Pool of Bethesda, John 5.2. saith Sanctius. And 3. This Sheep gate must be built by the Priests, for they were the Shepherds to the People, saith Dr. Pilkington.
N. B. 1. This Gate was a Type of Christ, who sought the lost Sheep, and was Sacrific'd as a Lamb, and is the only Gate whereby we enter into the Temple of Heaven, Acts 4.12. John 10.7, &c.
N B. 2. Those Shepherds the Priests did not only Build and Beautifie this Sheep-gate, but did also Consecrate it by Prayer and Sacrifice; from whence probably (saith Junius ) was it so highly honored with that Miracle of an Angel's descending into the adjacent Pool of Bethesda at their Solemn Feasts to heal all Diseases, John 5.4.
N. B. 3. The Men of Jericho Assisted Eliashib, &c. Tho' they dwelt farthest off, yet they were of the first of Country-men that came to help the Citizens in the Work; and this beam of Piety they so Timely put forth (saith Wolfius ) as a Specimen to testify their gratitude to God, for that Miraculous Cure of their Waters, 2 Kings 2.19.20, 22.
Remark the Second; The Second Part that was built was the Fish-gate, v. 3, 4, 5. This was so called because it stood toward the Sea and let in the Fishermen from Tyrus, &c. Neh. 12.39. and 13.16, 19. 2 Chron. 33.14. Zeph. 1.10. The Builders whereof were Meshullam, that Man of Understanding, Ezra 8.16. and the common sort of the Tekoites. But their Nobles withdrew their Necks; they being Haughty and High-minded (saith Sanctius ) looked upon it as too sordid a Business, and far below their Grandeur and Greatness. N. B. Much unlike those Antient Nobles who were so forward and active with their Staves of Honor, &c. Numb. 21.18. But these degenerate Plants of this Generation would not Stoop to the Service of [ Adonehem, Hebr.] their Lord of Lord's, whom they seemed to serve in other respects, yet in this were too stiff-necked; therefore stand they branded upon Record (saith Menochius ) for their Pride, Carelessness, or Compliance with the Jews Enemies; whereas the old Nobles be Famous, but they Infamous, Prov. 10.7.
Remark the Third; Then were the Old-gate, the Dung-gate, and the Vally-gate, &c. (All along with the Walls between all the Gates) Repaired, ver. 6, to ver. 16.
Mark 1. The Old-gate (so called, saith Menochius, from Melchizedek 's first building it in Abraham 's Day) was Repaired by such good Men here named, whom the Lord stir'd up, and some Women also, ver. 12. which Daughters either finished what their Father, (now dead) had begun, or parted with their Portions towards the Repair of the Wall adjoining to the Common Hall, where the People resorted for Judgment) ver. 7. saith Wolfius; and probably those Rich Widows (saith Osiander ) laid their hands to the Lord's Work.
Mark 2. The Valley-gate (which led into the Valley of Jehoshaphat, Joel 3.2, 12.) was Repaired, not only by the Citizens, but by great Men in the Country, yea and by the Country People too, ver. 13. everyone must be active in his own Sphere at God's Building.
Mark 3. The Dung port (which was as a Voyder to the City, through which all the Filth of the place was carried to the Town-Ditch, the Brook Kidron ) was Repaired by Malchiah, ver. 14. a Son of that Noble Family of the Rechabites; and though' he was a Ruler, yet refuseth not (as sordid and below him) to Repair the Dung-gate: All God's Work he judged Honorable.
Mark 4. The Fountain-gate, ver. 15. was Repaired by Shallum, a Ruler likewise, yet disdaineth not to be a Repairer: This was called the Well-gate (saith Junius ) because through it Men went to the Pool of Siloam and to the Well En-Rogel, and Shallum built to the Stairs by which David descended from Mount Zion into the lower City, N. B. A Type of Christ, who came down from Heaven to fetch us thither, and is as Jacob's Ladder, by whom alone we have Access to Heaven, &c.
Remark the Fourth; Beside those Common-places, there were other Special Parts Repaired, pertaining both to the Royal Palace and to the Levites Seat, which are distinguished 1. By their Places Repaired, as the Outward Wall in Mount Zion, ver. 16. the Inward, ver. 19, to 25. and that part of the Wall that jutted out as Ophel or the Tower did, ver. 25, 28, to 32. Or 2. By their Persons Repairing them, which were either Levites, ver. 17, 18. or Nethinims, ver. 26, 27.
Mark 1. Baruch was an Earnest Builder, ver. 20. He was in a Fume (as Hachesik, Hebr. signifies) being angry at himself and others that no more was done, (saith Wolfius ) he did two parts while others did one.
Mark 2. The Tekoites having dispatched their first share sooner than others, ver. 5. freely help them that were slower, ver. 27. This their double Diligence did shame their Nobles, who still stood out stout and stiff neck'd.
Mark 3. Goldsmiths and Merchants carried on the Work so, that the Wall went round, and ended at the Sheep-gate where they first begun, ver. 1, 31, 32. N. B. Such as build the Spiritual Jerusalem shall be Crown'd and Chronicl'd, &c.
Nehemiah CHAP. IV.
THIS Chapter consists of Two Parts; First, The Builder's Obstruction and Discouragement, from ver. 1, to 14. And Secondly, Nehemiah's Courage in himself, and Encouragement of them, ver. 15, to 23. In the First Part are Three External Impediments: First, A Double Derision: 1. Of Sanballat, ver. 1, 2. And 2. Of Tobiah, ver. 3. together with a Double Remedy to this Double Malady, ver. 4, 5, 6. 2dly. The Adversaries Conspiracy, ver. 7, 8. and the Antidote against that Evil also, ver. 9, 10. 3dly. Their Ambushment Discover'd, ver. 11, to 14.
Remarks upon their Discouragements are 1. The Devil and his Imps have ever been utter Enemies to Reformation, (as the setting up of God's Spiritual Worship is called Heb. 9.10.) All Reformers both before, in, and after this time met with much opposition.
Mark 1. Sanballat counterfeited contempt with his mouth (saith Wolfius ) when he had both Fear, Grief, and Anger really in his heart: He fleer'd and jeered the Jews before Tobiah and Geshem his Companions, ver. 3. and Chap. 2.19. and before the Soldiers that were in Samaria, that they might not suffer (saith Junius ) the Walls to be perfected, but hinder their quick dispatch, as if they would do all in one Day, ver. 2.
Mark 2. Tobiah (a Loaf of the same Leaven and Fellow scoffer ) Taunted the feeble Jews for building so weak a Wall with their revived Rubbish, that a feeble Fox may easily scratch down or scrape through (saith Sanctius ) much more the Samaritan Soldiers, ver. 3.
Mark 3. The Remedy to this Malady, ver. 4.5, 6. Nehemiah's Prayer. Those cruel Mockings (so called Hebr. 11.36.) were such a sore Trial to this good Man, that he could no way qualify his Mind but by an Holy Vent Heavenward, and so turning the Mockers over to God that he might take an order with them. Nor is his Prayer (saith Erpenius ) any harsh Imprecation, but rather an Holy Prediction and Approbation of Divine Justice: He prays they might not pass unpunished, lest others (saith Wolfius ) should be hardened in their hatred and opposition of God's Work, and also for God's own Glory, says Masius.
Mark 4. God's Answer to his Prayer, was, The Builders took Courage and carried up the Wall to a greater Height; the lowness whereof (as Sanctius well observeth) Tobiah had scoffed, as most easily Scaled. God made their minds more willing to Work, because they met with much Opposition.
Remark the Second: When these Scoffers saw their Scoffing ineffectual, they Conspire to Assault them by force, and to turn their sharp Words into sharper Swords; to this purpose they raise up a Rabble of Rebels (the Arabians, Ammonites and Ashdodites ) to assist them in carrying on this Conspiracy, and to wage War against these New Walls, ver. 7, 8. This puts Nehemiah upon Prayer again to God, who was his safest Sanctuary, Prov. 18.10 yet sets a Watch too, not daring to tempt God by neglect of means, says Osiander. N. B. This good Man Acts according to the Counsel of Christ, [Watch and Pray] Luke 21.36. Notwithstanding some of the principal Builders of the Tribe of Judah began to Murmur and Mutiny against Nehemiah, being wearied with their tedious Work, and affrighted (saith Junius ) with the terrible Threatning of their Adversaries, ver. 10. Judah 's Eschutcheon was a Lion, Genesis 49.9, 10. but here he is unlike himself, and degenerates into an Hart, a timorous Creature, that runs away when Danger appeareth.
Remark the Third; The Ambushments the Adversaries lay for surprizing the Builders at unawares, were Timely Discover'd, ver. 11, to 14.
Mark 1. The Ambush was Seated so secretly, that they did promise to themselves that their Plot and Project would prosper, and that they should so unexpectedly Assault them before they could foresee their Danger, or be able to prevent it, ver. 11.
Mark 2. But the Jews which were Dwellers (dispersed) in Samaria and Arabia (saith Wolfius ) understood their Plot, and often-times gave Intelligence of it to the Builders, ver. 12. This was a Friendly Office of Brethren, that sympathiz'd with the Body.
Mark 3. This Premonition became its Prevention: Hereupon Nehemiah took the Workmen off from their Work, and made them stand upon their Guard, appointing them their Stations, &c. ver. 13. that if the Enemy had attempted to Assault them by climbing up, (saith Wolfius ) they might beat them down by Darts and Stones.
Mark 4. The most pithy and pathetical Oration of Nehemiah to Encourage the Timorous, ver. 14. bidding them [ Fear God, and then they need fear no Man; for God is a Defense to his Friends, but an Offence to his Foes; Fight so you for your Wives, Children, and Houses.
The Second Part is the Consequents of this Conspiracy, ver. 15, to 23.
Remark the First; The Adversaries putting their Confidence (saith Wolfius ) in their own Silence, Secresie, and Suddenness of their Assault; but perceiving their Plot was both Discover'd and Disappointed, they became Crest-fallen and durst not Advance; they had hoped to rush in upon them before they could either know or see them, ver. 11. forgetting him who is 〈 in non-Latin alphabet 〉 , All-eye and Omniscient, even this same God brought their Counsel to naught, ver. 15. as he did those in David's days, Psal. 33. 10, 11. N. B. We may trust God in our Spiritual Armor against Satan, Ephes. 6.12.
Remark the Second: The Enemy being thus frustrated, the Builders Return all to their Work, ver. 15. over whom Nehemiah settles a Standing Guard, and appoints every Workman to have his Sword girded by his Side, that at the sound of the Trumpet they might be ready to beat off the Enemy seeking to surprise them, ver. 16, 17, 18, to whom also Nehemiah made a most Encouraging Oration, ver. 19, 20. saying, [Our God shall Fight for us] as Psal. 24.8. David did; then the fear of the Enemy did no more weaken but waken the Workmen to Work early and late, redoubling their Diligence, and not putting off their Cloaths by Night, ver. 21, 22, 23.
Nehemiah CHAP. V.
THIS Chapter consists of Three Parts; First, A Sedition in the City: Secondly, Its Pacification: And Thirdly, The Settlement of the City in Peace.
Remarks upon the First Part: First, The Great Outcry of the Poor against the Rich, for Oppressing them after a most grievous manner, as is described ver. 1, 2, 3, 4, 5. wherein
Mark 1. [ Vaish Asher Omerims, Hebr.] ver. 1. which Emphatically signifies (saith Junius ) there was a great Outcry of the Mobile, such as Seditious ones use to set up in their outrageous Uproars, when under some grievous Oppression, and greatly pinched with Penury and Poverty. Venter non habet Aures, The Belly hath no Ears, but it had here many Mouths to make many piteous Outcries.
Mark 2. These Poor Men and their Wives cried out, [Our Children are many] which was a Blessing in itself, Psal. 127.5. but to us (saith Junius ) 'tis turned into a bitter Curse when we have not Food and Raiment for them all; but (as here it was) they mourned that they had more Mouths than Meat, &c. therefore (say they) we are constrained by compulsive want, to Pawn our Children to Rich Creditors, so that we take up Corn to keep them Alive, v. 2. until we can Redeem them, which we are never like to do (saith Vatablus ) ver. 5. would we never so gladly desire to do it. This was a most grievous Aggravation.
Mark 3. Others cried out, [ they had Mortgag'd their Lands, &c.] ver. 3. because of the Dearth, which was caused (saith Junius ) by their Neglect of Husbandry, partly through fear of their Enemy's Invasion, and partly through Necessity of their Attending the Wall-building-Work: So that though' they had Lands, &c. yet were they little better for them, for they could neither Stock nor Store them, but were forced to part with them at an Under-rate.
Mark 4. Here's a Third Complaint to good Nehemiah, ver. 4. that some of them had borrowed Money upon Usury for paying the King's Tax, laid upon them all, Ezra 4.13. and 7.24. That this was done upon Usury (saith Grotius ) appears from ver. 7. quite contrary to God's Law, Exod. 22 25. Levite. 25.36, 37. Deut. 23.19, 20. And thus to Fawn their Lands to procure Money for paying Tribute, did cut them to the heart.
Mark 5. That which most Depressed them was, That their Oppressors were Israelites, v. 5. [ So that now, say they, we are in no better a Case than when we were in the Bondage of Babylon, (saith Sanctius ) though' Zerubbabel, Ezra, and thou Nehemiah promised us all Prosperity in our own Country: Besides, had it been an Enemy that thus injured us, we would have born it, Psal. 55.12. but they be our own Friends and Countrymen, to whom our Children are sold as Slaves, whereas we are Men as well as they, though' Poor Men, of the same Nature, Nation and Religion, hewn out of the same Rock, Isa. 51.1. even Abraham (saith Piscator ); and our Children are free-born, and as dear to us as theirs to them; then why do they hide their Eyes from their own flesh? Isa. 58.7. as if we had not all one Father, Mal. 2.10. but Treat us as Beasts, or at least as Pagans, forgetting both Humanity and God's Law, Deut. 15.7, 8. (saith Masius. ) We are worse (saith Lyra ) than those that stay still in Babylon among Idolaters, &c.
Remark upon the Second Part is, Nehemiah's Pacisying those Clamorous Plaintiffs by Redressing their great Grievances under which they groaned, ver. 6, to 13.
Mark 1. This good Man was exceedingly grieved to hear all those three grievous Outcries afore-mentioned, ver. 6. Yet was he not so transported with Anger (saith Wolfius ) but he consults with himself what Methods to take, ver. 7. for Appeasing those over-troubled poor People; though' his Mind was much incensed, yet was it subject to his Reason.
Mark 2. He calls a Great Council together of those Men that were not guilty of those heinous Crimes of Oppression and Usury, to consult and conclude some effectual Remedy, against that unsufferable Malady, against such Nobles, Rulers, and Rich-men as had Acted so exorbitantly against the plain and positive Law of God in their Cruel Oppressions of, and heavy Extortions upon their poor Brethren. This he did (saith Masius ) that Judges and Witnesses might be at hand, and that this public Crime might be publicly canvass'd; but above all, (saith Wolfius ) that such as would not disclaim their biting Usury at Nehemiah's private Admonition, might be compel'd to Renounce it by Public Authority with shame, &c.
Mark 3. Nehemiah's Oration to convince the Offenders by his own Example, ver. 8. saying, [ We have once bought our Brethren out of the Babylonians hands, and do you expect we should redeem them over again out of your hands? &c.] And when he had gagg'd the Offenders, that they had nothing to Answer for themselves, he drives home his Proposition with Arguments, drawn (1.) from the Wickedness of it in the sight of God, as it was a breach of his express Law, which none dare transgress but such as have forsaken the fear of the Almighty, ver. 9 And (2.) from the filthiness of it in the sight of Men: The Heathen will reproach our Religion, saying, See what Tyrants and Tigers these Professors are one to another! Thus the Banks of Blasphemy will be broken down, ver. 9. And (3.) from his own contrary Practice as Governor, ver. 10, 15. Such was his Self-denial, that he exacted not those Revenues that were the due Recompence of his Public Employment; therefore (saith he) for shame do not only renounce your Twelve at Hundred Usury, but also restore the Hundredth part for twelve Months ye have received, ver. 11. So say Sanctius, Mariana, Osiander, and A Lapide. &c.
Remark the Third, Upon the Third Part of this Chapter is, The Settlement of the City in Peace, which was done by many means.
Mark 1. Nehemiah, the more a Man observes him, the more he may Admire him: That he should condescend thus far to come from the Court of the King of Persia, (where doubtless he led a delightful Life ) to the Cart here for Rebuilding Jerusalem 's Walls, where his Life was very careful and cumbersome, yea, meeting much contradiction of Sinners. N. B. How doth this commend Christ's Love to us, who left Heaven's Glory to be a Man of Sorrows on Earth, much more for us!
Mark 2. Such was Nehemiah's Majesty and Elegancy of Speech, that he even melted down the Usurers minds to Restore their Extorted Money that very Day, making them Swear to do it, and threatening that God would shake them out of his Lap of Providence such as forswear themselves. Let God (saith Wolfius ) waste their Coffers by Fire, Robbery, &c. ver. 12, 13.
Mark 3. He purgeth himself from treading in the Steps of his preceding Governors, who had been strict in exacting their Five Pounds a Day (saith Piscator ) Forty Shekels (at half-Crowns a-piece) make Five Pound; looking upon it as but just and equal, that they who are Nursing Fathers to the Public Weal (saith Menochius ) should maintain their Grandeur out of the Public Stock, but this good Man lets go his own right and lest it to others, that the Poor might not be oppressed, ver. 14, 15. N.B. Nehemiah wisely Names no Man, that their Relations (saith Wolfius ) might not be reflected upon: Nor doth he mean Zerubbabel, who was the Governor, nor Ezra who was only a Priest, sent to rectify Church Abuses: But those that had been betwixt Zerubbabel and Him.
Mark 4. He proceeds to Characterize the Pattern of a good Governor and pious Prince (saith Erpennius ) and to convince all Calumniators, ver. 16, 17. saying, I have lived a Life of Self-denial for my twelve Years Government: For 1. I did not only oversee and encourage the Builders myself duly and daily, but also I Labor'd with my own Hands (saith Lyra ) to excite the Laborers with the Example of their Governor. 2. Nor did I take the opportunity of purchasing the Lands of my poor Brethren at a low Rate to enrich myself, as I might easily have done, but I durst not (saith Wolfius ) Build my House upon the Ruines of others.
Mark 5. His Hospitality to a hundred and fifty Jews that were of his Household and Rulers, besides many Strangers that were Agents from other States, or others that came either with Complaints or Intelligence of the Enemies Designs, all these he feasted daily at his own Cost, ver. 17.18. from his Office in the Persian Court, which was doubtless very profitable (saith Sanctius ) as well as honorable, &c.
Mark 6. Nor doth he declare all this like a boasting Pharisee, out of a vain Ostentation to get himself a Name in the World, but to show how he was constrained by his Love to God (as 2 Cor. 5.14.) to whom he prays, ver. 19. saying [as I have done thy People good for thy sake, so d • thou me good for thy own sake also ] thus Masius senseth it out of Junius, so that here is nothing for Merit-mongers, but only a Praying over that Promise [Measure to me as Ishave measured to Men] Matth. 7.2. for he lean'd not on his own Merit, but merely upon God's Mercy, as he professeth after all, Chap. 13.22.
Nehemiah CHAP. VI.
AS the Fourth Chapter gives an Account of the first Impediment Nehemiah met with, which was External; and the Fifth Chapter of the second, which was Internal; so this sixth Chapter is a Narrative of his third Impediment, which was mixed, and made up of both the two former, being partly External, and partly Internal. The External by the known Enemy was twofold; First, By Secret Craft and Treachery. And Secondly, By public • hreats in an open Letter.
Remark the First, Sanballat, Tobiah and Geshem craftily send a Summons to Nehemiah (before he had set up all the Doors of the Gates) to come down to them at some Village in the Tribe of Benjamin, that they might Consult together about some friendly Accommodation for the satisfaction of the King of Persia, who was both their Master and his also, ver. 1, 2. here was fairly pretended an amicable Conference, but they foully intended to do him Mischief, either by Murdering him, or by Imprisoning him, before he bad hanged the City-Gates upon the Hinges.
Remark the Second, But Nehemiah here became Wise as a Serpent, Matth. 10.17. and smelt the Rat of their Design for either killing him or captivating him before his good Work was completed, therefore he sent a Messenger, but went not himself, though the Place appointed was near to Jerusalem, that he might the sooner be decoyed to come: His Message was [I am doing a great Work, so that I cannot come down] ver. 3. that is, my weighty Employments must not give way to your empty Complements. Erpennius excellently observeth here, that this was indeed one, but not the only Cause, or principal Reason of his Refusal, which was his discerning their Treacherous Design to take him out of the way, and then the Work would cease to purpose, &c. nor did he desire the Society of such wicked Associates and Infidels, &c.
N.B. 1. Nehemiah thought it not necessary to declare the whole Truth concerning his excusing denial to them, yet is not he to be accused of Lying, no more than Samuel was, when at God's Command, he told the Bethlehemites He was come to Sacrifice, 1 Sam. 16.2, 3. which was true, as here, but is silent in the most obnoxious Message, &c.
N.B. 2. Learn we to answer the Tempter thus, I am doing a great Work, &c.] when he would inject some wandering thoughts to divert us from our earnestness in praying-work, say [We cannot attend thee O Tempter, while we are attending our God] let us learn also to cry with David [ Our Hearts are fixed upon our God, once and again, Psalm 57.7. and 108.1.
Remark the Third, Nehemiah 's not only Prudence in sending such a Prudent, yet true excuse for his Absence from their Conference and Consult, but also his Constancy in refusing to go notwithstanding their many Solicitations of him thereunto, ver. 4, 5. those sordid and sorry Sycophants Sanballat, &c. solicited this good Man four several Times into their Society, thinking to prevail with him by their Importunity, they had learnt that Lesson from their Master Beelzebub, which signifies [The Lord of flies] of which small Infects Pliny affirmeth, Quo mugis, abiguntur, eo magis premunt: The more they are driven away, the more they press upon you. N.B. This holds most true of the Master fly the Devil, who will not be easily turned off from the Bait until well beaten, nor hardly then without returning again and again, as smarting Experience tells us in the frequent returns of wandering Thoughts in Prayer upon us.
Remark