A Complete History and Mystery of the Old and New Testament
Remark the Fifth, This Letter came open and unsealed, as if it had been no Secret to be concealed, but a common Matter everywhere divulged, the Contents whereof was a Threatning Nehemiah with a pretended Treason, ver. 6, 7. alleging from common Rumour (which commonly is a loud Lyar ) that he designed to set up himself the King of the Jews (the same was cast upon our Blessed Savior, John 19.12.) and that he had not only built the Walls for this purpose, but had also hired Prophets to preach him up as King, possibly mistaking the Prophecies of Haggai and Zechariah, who prophesy'd that the Kingdom of Christ was near at hand, but he had no better Witness hereof than his fellow Conspirator Geshem, ver. 1, 2, 6. This Gashma 's or Geshem's Tongue was no slander, for he was known to be one that had taught his Tongue the Art of Lying, Jer. 9.3, 5.
Remark the Sixth, Though Sanballat had surely learnt Machiavel 's Rule [Fortiter calumniare & aliquid sultem adhaerebit] Slander stoutly, and something will stick; yet was not Nehemiah much concerned to wipe off the Slander: His clear Conscience made him carelessly Confident, well knowing, that though Dirt may stick to a Mud-Wall, yet it cannot do so upon Marble, and that this misreport was so transparent a Lye, that it might easily be seen through; then deals he plainly with him (which oft puts wicked Craft out of Countenance ) that for a need Sanballat was such an one as could suck such a Lye out of his own Fingers-Ends, as he had done before, in Ezra 4.13. Vatablus saith, Nehemiah 's Answer to Sanballat, ver. 8. was Tu mentiris, 'tis a Fiction of thy own framing, and Geshem must be its Patron, &c. yea he passeth his Judgment upon the Plot, ver. 9. that it was only to make them afraid, while he thus Ranted at random, that the King of Persia would not only judge him and the Jews, but also himself and his Samaritans (saith Osiander ) on this Report. However at this pinch (saith Masius out of Junius ) Nehemiah da • teth out a short but Pithy Ejaculation (in four Words, Hebr.) to the Lord: Saying [ These Men would weaken my Hands, but thou the Captain of my Salvation strengthen thy Soldiers Hands.]
Having dispatched the External Impediment, we come to the Internal.
Remark the First, When the Devil found his Tools from without, Sanballat, &c. to fail him, he now (that he might not starve his Work for want of Instruments) makes a new Experiment of other Tools from within, the Principal whereof was Shemaiah a Priest, who only pretended himself a Prophet (though only made so by Tobiah 's Gold, that had hired him to this pretence ) and who (like a grand Devotionist ) shut himself up in his Chamber, that he had in the Temple among all the other Priests Chambers, here (saith Menochius ) he pretended to Pray for the Preservation of Nehemiah, who (as he Prophesy'd ) was in great Danger of Death that very Night, ver. 10. and therefore persuades him to secure himself in the Temple, which was (saith Wolfius ) as a strong Castle (beside the sacredness of the Place, which Sanballat durst not attempt) especially while the City-gates are not yet Compleated: Oh deep Dissimulation, however Nehemiah, looking on him as a Friend, went to him to know the meaning of his becoming an Anchoret, who then would make him believe his eminent and sudden Danger, to which he was subborn'd by Sanballat, in Imprisoning himself from pretended fear, &c.
Remark the Second, Nehemiah rejecteth the Counsel of this false Prophet from many Topics: As 1. Because it was base, and below his Dignity to embrace it, ver. 11. he accounted it better (saith A Lapide ) to die bravely like a Captain, than to fly basely like a Coward, and as a Malefactor take Sanctuary in the Temple, &c. 3. Because it was false, ver. 12, 13. his Sagacity discerned that Shemaiah was but Sanballat and Tohiah 's Hireling, a mere Mercenary, that had sold his Tongue to tell Lies Nehemiah perceived it false Counsel, because (saith Wolfius ) it was quite contrary to God's Counsel given to him to Compleat the City, &c. N.B. God's Word is the best Touch-stone to try Truth by. And 3. Because it was Impious Counsel, to make him Sin out of fear, ver. 13. which be was most afraid to do, but resolves against it, and to commit himself to God, who had hitherto so protected and prospered him, and not to Sin by distrust as this Priest did, &c.
Remark the Third, Then makes he God his Chancellor, being yet unable to relieve himself by Law, he remits Justice into God's Holy Hands, for revenge upon Tobiah and Sanballat Enemies without, and upon Shemiah and his Mistress, and false Prophetess Noadiah, Traitors within, and many more pretending Prophets, all Pensioners to the Public Adversary. ver. 14. which Nehemiah would not Name (saith Wolfius ) prudently yielding so far to the sad Circumstances of his Day, his Dolour in pacifying the late Sedition, Chap. 5. made him thus wary, well-knowing, how many were still discontented; some, because so much as they would, was not given them; and others, because more than they thought just was taken from them; these were bribed to betray and disgrace him, so he remits all to a just God.
Remark the Fourth, The wonderful and quick dispatch of Nehemiah 's Compleating the Walls and Gates to the confounding of all his Enemies, ver. 15, 16. All was perfected in fifty two Days in Elul, or sixth Month our August, &c.
Mark 1. Lyra and other Learned Men render Reasons of this speed. As 1. For Accomplishing Daniel 's Prophecy, Dan. 9.25. 2. The Date is from Sanballat 's Letter to Nehemiah. 3. Only, breaches here and there in the Walls were repaired, having most of the materials still remaining in the Rubbish. 4. The Multitude of Men employed to carry on each their Part, and Princes present to prick them on. 5. The Gates are not said (saith Sanctius ) to be built a new, but only the Doors. 6. But above all, God helped them, as their Enemies confessed, therefore Josephus is mistaken in saying, it was two Years and three Months in doing: Sanctius saith, Nehemiah made this haste for his returning the sooner to the King and Queen to both whom he was exceeding Dear, so would not be longer absent from them. N.B. Beda adds, it was done i • all Parts in the sixth Month, both to Answer the six Days of God's working to make the World, after which a Rest followed: And also the six Ages of the World spent in Tail and Travel, then cometh the Sabbath of Rest in a better Age. N.B. This sixth Month was called Elul, Hebr. the Radix or Root whereof signifies Nothing, because (as is supposed) their Corn being all at that Time Reaped, there remained then [Nothing] upon the Ground.
Remark the Fifth and Last upon the sixth Chapter is, The Conspiracy of the Nobles or White-ones, Hebr. with Tobiah, &c. ver. 17, 18, 19.
Mark 1. Those Nobles clothed with White Garments, had black and sooty Souls under them, in Confederating with the Church's Enemies, even in a Time when the Walls were built, and Nehemiah was still present, saith Masius.
Mark 2. These Nobles are named and branded as Pensioners to Tobiah, not only corresponding with him by Letters, but also had sworn to be true to him against Nehemiah, and against their own City and Nation, and the Church of God.
Mark 3. Some of those Nobles had seemed forward for the Work, and had helped to build the Wall, Chap. 3.4. yet now show themselves in their Colours, discovering, that they were but painted Hypocrites.
Mark 4. 'It is said of them [Tobathau Omerim] Hebr. they spake good of Tobiah, alluding to his Name, though he had little enough of goodness, and they (Hypocrites) had as little skill to judge aright of it, but this Corruption came in as a curse upon them for their mixed Marriages with the Pagans, which is noted here, to show how necessary it had been in Godly Ezra to disannul all such unlawful and mischievous Matches.
Nehemiah CHAP. VII.
THIS Chapter demonstrates three things: First, How Nehemiah prudently improved the Walls when finished, and the Doors when set up, by appointing a faithful Watch over the Walls and Gates, so soon as the Levites had celebrated the Dedication of them, in the first four Verses. Secondly, How he replenished the City with Edifices and with Inhabitants, taking a Poll of all the People, ver. 5, to 69. And Thirdly, How He and the Chief Men gave Gifts to the Cities Treasury, ver. 70, to 73.
Remark the First. Upon the first Part, is, Pious and Prudent Nehemiah pitcheth upon such-men (like himself) for Piety and Prudence to be Chief Captains of the City-Watch; namely, his two tried and found faithful Friends Hanani and Hananiah, to preserve the Cities Peace, and principally to watch its Walls and Gates against the Incursions of the Enemy. He chose not those principal Officers out of any carnal respect, because they were related to him, but because they both feared God above many, which is the truest and surest ground of a firm Fidelity.
Mark 1. Though nothing be affirmed hereof concerning Hanani here (the former of them ) yet enough had been Recorded before of his Piety, and Zeal for God and his Country, in taking such a tedious Journey from Jerusalem to Shushan, to inform Nehemiah of the sad Estate of the City, and to implore his helping hand to relieve it, Chap. 1.1, 2. so after such a plain Demonstration, 'twas needless to add here a new Commendation.
Mark 2. But Hananiah (of whom no such account had been given before, save only as a Repaizer, Chap. 3.8.) hath [Ish Emeth] Hebr. a Man of Fidelity given him here for his Character, and one that feared God ( Merabbim, Hebr.) above many, exceeding and excelling other Men therein; or for many Days (as Vatablus renders it) to show he was no Novice, but stanch and tried, to whom Matters of Moment might safely be committed, &c.
Remark the Second, To those two faithful Favorites, Nehemiah committed the Castody of the whole City, the latter of which had been the Keeper of his Court and Palace, wherein he lived like a Viceroy in great Splendour, though at his own Charge as above: Now Nehemiah having found him faithful over a little, makes him Master over much, Matth. 25.31. and knowing that they both feared God, which was the best Defense against all Temptations to perfidiousness (that they might meet with in his absence, as other Nobles had met before this) and the best ground of his Confidence in them: Therefore he constituted them the Shomerims, Hebr. or Keepers of the City-gates, charging them not to open them till broad Day, ver. 3. when the Enemies approaching (saith Masius ) may more manifestly be discovered, and the Citizens all up and ready in Case of an Assault, and their Office every Night was to feel with their Hands (saith Junius ) whether the Gates were made Fast, ver. 3. moreover the Citizens were set to Watch upon the Walls (saith Mariana ) in that watching Place, which was next his own House, everyone in their Turns to make them more careful for their own safety.
Remark the Third, ver. 4 Shows the necessity of keeping this Order of a General Watch upon the Walls, because the Circumference of the City was large (six Miles in Compass, saith Wolfius ) and the People but few that had yet returned from their Captivity, and their Houses were not yet generally completed, but they made a shift with sheds of Boards for present use near the Walls, and many of the few that returned, were dishearten'd by the Threats of the Adversary to remain there, so retired back to Babylon and Persia, and with them Zerubbabel, saith Sanctius.
The Second Part is, Nehemiah 's replenishing Jerusalem with Inhabitants.
Remark the First, While this good Man was musing in his Mind, what Mischief might arise from the fewness of Citizens that inhabited the City, at last he bethinks himself of such means, whereby the City might be better Peopled, and thereby become the better preserved, ver. 5, 6, to 69. the means he made use of was to Congregate the Nobles, Rulers and People, and to take a Catalogue of them, that so it might be known, who appertained to the City, and whose Calling lay therein, and whose Inheritances lay in the Country, that he might (saith Grotius ) recall the Ancient Citizens and their Families to replenish the City. N.B. Wolfius Objects here, why was God so angry with David for this very Action of taking a Poll of his People, &c. He Answer's it thus, Nehemiah had just Causes to do so, both for a sufficient Replenishment of the City with Citizens, and for raising a sum of Money out of that Poll to supply present importunate Necessities, and likewise for a more Select number of Soldiers in this Emergency, whereas David was no way urged by any of those urgent and necessary cogent Causes and Reasons: It may farther be added, what David did in that Case was not so much from want, as from Wantonness, Pride, and Presumption, &c.
Remark the Second, Though this Act of Nehemiah was merely a prudential Act, commonly practiced by prudent State-Politicians (that know not God) in Cases of the like Emergency; yet this good Man ascribes this piece of Prudence, not to himself or to his own Wit and Wisdom, but to the Gift and Grace of God, both directing and inclining him to it, ver. 5. wherein he humbly acknowledged (with the Holy Apostle ) that the best of Men are not sufficient of themselves so much as to think a good Thought, but his sufficiency is wholly from God, 2 Cor. 3.5. and without him we can do nothing, John 15.3. His humble Heart ingenuously owneth that this good Motion (so useful and advantageous to the Church of God) was handed down from Heaven to him: He heard the joyful sound of God's goings in it, and felt the Footsteps of his Anointed therein, Psalm 89.15, 51. N.B. Nehemiah made it more manifest afterwards, that he firmly believed this good Motion of mustering up this Multitude of People came from God, for out of them he taketh every Tenth Man, to replenish the City with Inhabitants, Chap. 11.1, 2. after they had been first prepared by hearing the Law, Chap. 8.2.
Remark the Third, The following Catalogue, from ver. 6, to 69. is the same in Substance (saith Masius ) with that in Ezra 2. ver. 1, to 68. they both begin and end alike, they only differ in number, as hath been noted before upon that Place: This difference doth not at all weaken (saith Wolfius ) the Truth of either of those sacred Catalogues, seeing many Mutations (saith Masius ) might be made both in Names, and in Numbers, within the Compass of an hundred Years, and such a distance (saith He) as betwixt the first Catalogue at Zerubbabel 's return, and this here, &c.
The Last Part is, Nehemiah 's Collection of Stores for the common good.
Remark the First, This Collection was made, ver. 70, &c. for the maintenance of the Ministry (saith Osiander ) to which the Tirshatha ( Nehemiah 's Name of Governor in the Persick Language) gives Liberally, and so did the Roshe Haaboth, Hebr, the principal Fathers, &c. according to their Ability, which was very laudable, being so lately delivered from Captivity. N.B. This condemns the Custom of such (saith He ) that though' freed from Antichrist, yet dare Rob the Church, and Convert this Sacrilege to their own Service.
Remark the Second, Some there were who pretended to be Priests, to have their share in this Collection, &c. ver. 64. and Ezra 2.62, &c. 2 Chron. 31.14. but because they could not clear their Descent from Aaron (saith Grotius, from Josephus ) therefore Nehemiah degraded them, till an High Priest stood up with Urim and Thummim, which he hoped (saith Grotius ) God would restore and resolve thereby dark Cases; but Vatablus saith better, that without all doubt, this good Man pointed at the Messiah here; this is more probable, because it was a Tradition, not only among the Jews but Samaritans also; that when the Messiah came, he would tell them all things, John 4.25, 26.
Nehemiah CHAP. VIII.
THIS Chapter is a double Description of the Jews Festival Joys, the First is General, the Second is Special.
Remark the First, Upon the General: To every Act there is a Season (saith Solomon ) a Time to Weep, and a Time to Laugh, &c. Eccles. 3.1, 4. now was the Time come of the Jews General Joy, when Zechariah 's Prophecy was now accomplished [ Jerusalem shall be inhabited in her own Place, even in Jerusalem ] Zech. 12.6. Then all the People assembled as one Man, ver. 1. as they had done before, Ezra. 3.1. (which though that Description be like this, yet is it not the same [ Omne simile non est Idem, this is a distinct History ] All the Jews met unanimously (saith Piscator ) and called upon Ezra to bring forth the Pentateuch, especially Deuteronomy (saith Menochius ) which plainly showeth that all the Holy Books were not burned at the burning of Jerusalem by Nebuchadnezzar (as some say) and were restored by Ezra, for they only bid Ezra here bring them forth out of his Custody, and read therein to them: Here Grotius notes excellently, that now their City being rebuilt and replenished with People, it was most meet that those Laws by which they were to live, should be recalled into their Remembrance.
Remark the Second; The Women Assembled with the Men, and their Children that were grown up to Years of Discretion and to an Age of Understanding, ver. 2, 3. all these must hear the Law Read.
Mark 1. Souls have no Sexes, but both Sexes are all one in Christ, Gal. 4.28. God gave to them both Rational Souls, and made them both Joint-Heirs of the Grace of Life, 1 Pet. 3.7. therefore the means of Salvation must be afforded both to Male and Female. N. B. This condemns that cursed Saying of the Romish Church, That a Distaff is fitter for a Woman than a Bible, &c.
Mark 2. Parents ought to take care of their Children, that they be brought under the Droppings of the Sanctuary, when they come to any competent growth; those little Pitchers have Ears; little Children must be suffered to come to Christ, Matth. 19.14. who (if well Principl'd) may understand much and be blest by Christ.
Remark the Third; The Time when this Solemn Festival-day was Celebrated; 'tis said to be on the first Day of the seventh Month, ver. 2. which was said to be at hand, Chap. 7.37. In every Month the first Day was Festival to the Jews (called Neomenia, or New-moon (saith Menochius ) Numb. 28.11. 2 Kings 4.23. and 1 Chron. 23.31.) but in the seventh Month, the first Day thereof, was the more Solemn, because (beside the New-moon, common to all Months) there was on that first Day the Feast of the Blowing of Trumpets, on the tenth Day the Feast of the Day of Reconciliation, and on the fifteenth Day the Feast of Tabernacles, which lasted at the least seven Days; so that this Month was a Month of more Solemnities than any other, and this first Day was a double Holy-day, Levite. 23.24, 34, 35. Deut. 31.11.
Remark the Fourth, The Manner how this Great Festival Day was Solemnized: This was Celebrated by a Sermon, as the principal part of that Solemnity in both those Feasts of Trumpets and Tabernacles; the Preacher was Priest Ezna. N. B. 1. He is no Right Priest (said Gregory of old) that is not a Preaching Priest. 2. The Place out of which Ezra Preached, is called [ Migdal gnets, Hebr.] A Tower of Wood, ver. 4. because (saith Mariana ) not only he was to stand Higher than his Hearers, but also his Pulpit was built in the form of a Tower in an Orbicular or Round Figure. N. B. This is enough to confute the Custom of the Capuchins and other Popish Priests that must have long Pulpits, wherein they may walk and Act as upon a Stage, especially in Lent, &c. 3. The Time that this Preacher took up in those Holy Duties of Reading and Expounding the Law, and of Blessing the Lord, (mentioned ver. 6, 7, 8.) is expressed to be [from the Haor, Hebr. or Morning-light to Mid-day ] ver. 3. which was about five or six hours, saith Piscator; from whence the raised Devotion both of Ezra the Preacher and of the People his Hearers (saith Lyra ) doth plainly appear. N. B. Oh then, what a shame it is, that the most among us are tired with the time of an hour, sitting as in the Stocks while the word of God is preached, accounting the Sermon tedious if but a little extended beyond the Glass, and then come out of the Church like Prisoners out of a Jail, &c.
Now come we to the Second Part, which is in Special, of the two Feasts.
Remark the First, Upon the Feast of Trumpets, from ver. 5, to ver. 13.
Mark 1. Nehemiah, &c. tells the People that this Day was Holy to the Lord, ver. 9. a Day of blowing Trumpets, Levite. 23.24. so must be consecrated solemnly to God as a Festival of Rejoicing in all Holy Duties; and that their weeping at the Word they heard so heartily (discovering to them their Sins) was now unseasonable, Eccles. 3.3.
Mark 2. This Congregation was so great, that they all could not Hear Ezra, therefore were they divided into Thirteen several Sacred Assemblies, and had (in all) Thirteen several Priests to preach to them, (all named, ver. 4, 7.) some on the one hand of Ezra and some on the other, all reading the Law distinctly, ver. 8. (not tumbling it over so fast as few were the better) and Interpreting it by comparing one place with another, as Acts 9.22. Paul did at Damascus.
Mark 3. The People observed good Order here, where Great was the Company of Preachers, Psal. 68.11. They in each Assembly kept their own Stations, ver. 7. without shuffling and shifting from Preacher to Preacher, [ Uehagnam gnal gnamedam, Hebr.] Vatablus renders, the People stood in their Stations, as they were distributed (saith Piscator ) that divers Companies might have divers Doctors. N. B. They did not confusedly gad to and fro, one to hear this Teacher, and another that, as those of itching Ears do in our day, but abode under the Ministers God had set over them.
Mark 4. Those Hearers are highly commended for their Attention, Intention, and Retention, which three Ingredients make up that excellent compound of a Right Hearer. 1. The Attention of their Ears, appeared in their standing up, ver. 5. to hear the better and more fully; 'tis said [The Ears of all the People were Attentive to the word] ver. 3. they even pricked up their Ears, so Montanus saith. 2. The Intention of their Hearts; The former Phrases import not only their Attention External, but also their Affection Internal to what they heard of Truth delivered out of the Law; this made them to draw up the Ears of their Souls to the Ears of their Bodies, that so one Sound might pierce both at once, so those good Souls did, Luke 19.4, 8. where they (as it were) hanged their Ears at Christ's Mouth (as the Original 〈 in non-Latin alphabet 〉 there signifies) as being loath to lose even the least part of his precious Language. So here, their doubling of the Answer Amen and Amen, ver. 6. was an evidence of great Elevation of their Hearts, giving not only Assent, but also having assurance that their Prayers would be granted; the Septuagint is, So be it, &c. 3. The Retention of their Memories; Man's Memory lost its Retentive faculty when wounded by the Fall of the first Adam, but the second Adam heals it by his Spirit, which so accompanied the Word here, that now they remembered what God had commanded them to do by Moses, Deut. 31.11, &c. the remembrance of so long a Neglect set them on weeping.
Mark 5. Hereupon Nehemiah gives them an Amicable Dismission, bidding them to break off their Sorrow (now out of season) and go away to eat the fat and drink the sweet, &c. for the joy of the Lord was their strength, ver. 10. intimating, that their Rejoicing in God (who had now done such great favors for them in restoring their Land, City and Worship to them) would both please God more, and profit themselves better, saith Junius; for should they indulge their Griefs, it would weaken both Body and Mind, whereby they will be both unfit for God's service, and become an easy prey to their Adversaries. The Levites also concur'd to allay their Passions, ver. 11. and then they went away and kept an Holy Jubilee of Joy, ver. 12.
Remark the Third, Upon the Feast of Tabernacles, described in Special.
Mark 1. After the Day of their Jubilee of Joy, (called so from Jobal, Hebr. a Trumpet that was blown in token of Triumph) the Princes, Priests and Levites came the next Day to Ezra (that perfect Scribe, Matth. 13.52.) for his fuller and further Information of them in the Law of God: This was (saith Wolfius ) a good evidence both of their Humility and Piety, in not pretending to anymore Knowledge than indeed they had, preferring rather to proclaim their own Ignorance in order to their better Edification, than to preserve their Reputation among the People, ver. 13. The wisest know but in part here, &c. 1 Cor. 13.9.
Mark 2. Ezra informs them of a farther Feast, which ought to be celebrated in this seventh Month, ver. 14, 15, 16. Namely, the Feast of Tabernacles, or dwelling in Booths, which God had plainly commanded, Levite. 23.34, to 44. Deut. 16.13.14, 15. These very Teachers of the People came to be Resolved of their Doubts in cases of Conscience (saith Junius ) by Wise and Holy Ezra, who was both Apt to teach the Truth, 〈 in non-Latin alphabet 〉 , 1 Tim. 3.2. and no less able to maintain it: He Resolves them that none of those great things, Hos. 8.12. excellent things, Prov. 22.20. and marvelous things, Psal. 119.18. written in the Law of God, must be neglected, especially this Feast of Tabernacles, or Booths, built of Boughs and Branches of thick Trees, in a grateful Memorial of God's gracious Deliverance of them from Egypt when they Journied from Raamses to Succoth, (which signifies Booths ) Exod. 12.37. and 13.20. their first Rendezvouz; and where they built Bowers, &c. and also of their Powerful Preservation in the Wilderness, where they dwelt in Tents or Tabernacles. N. B. And it likewise signified that the Remembrance of our Redemption by Christ out of this evil World, should be perpetuated with Spiritual Joy in all Ages, Zech. 14.16, to 20.
Mark 3. The Celebration of this Feast here, ver. 17, 18, 19. It was a none-such Celebration, which relateth not to the Matter (saith Masius ) as if it had been wholly neglected from Joshua to Nehemiah; 'tis improbable that so many pious Princes, Priests and Prophets within that time (who were all expert in God's Law, and some of them commended for their universal obedience to it, Acts 13.36.) should be guilty of so gross a Neglect: Besides, that this Feast had been observed, is implied 1 Kin. 8.2, 65. 2 Chron. 7.9. and particularly expressed Ezra 3.4. but this Lo-ken, Hebr. non taliter, respects the Manner only; therefore (saith he ) this Particle [So] is purposely added to show, this exceeded all former in Circumstances: As 1st. With so much Joy and Solemnity: 2dly. With so much Unanimity (saith Lyra ) all as one Man, ver. 1. 3dly. Nor had they ever built Booths on the tops of their flat-roof Houses, as now, saith Cajetan. 4thly. Nor with that Religious Devotion (say Junius and Piscator ); for whereas the first and last Day of that Feast were celebrated with an Holy Convocation, Levite. 23.35, 36. and John 7.37. but here Ezra Preached and the People willingly heard every day of the seven. 5thly. Nor with such a long reading of the Law, which continued seven Days together (says Osiander ) the People refraining all that time from servile Works. 6thly. On the eighth Day also they had a Solemn Assembly, N. B. To prefigure our Christian Sabbath, the first Day of the Week, as likewise Christ's Tabernacling in our Flesh, John 1.14. and Christians travelling toward Heaven, having here no Dwelling-place settled on them, Heb. 11.18. 1 Chron. 29.15, &c. Mich. 2.10.
Nehemiah CHAP. IX.
THIS Chapter is a Narrative of a Solemn Day of Fasting and Humiliation; wherein they make a most Humble Confession and an Hearty Acknowledgment; First, Of God's gracious Dealing with them in four Particulars; and Secondly, Of the great and gross Ingratitude both of their Fore-fathers and of themselves, for all God's gracious Dispensations.
Remark the First; The Marks and Signs of Sincere Repentance are set down here, ver. 1, 2, 3. as a Preparative to this Solemn Day. Sanctius observes well, those Fasters now had wept at the Feast of Tabernacles (when their Consciences were awakened by hearing the Law Read to them) and had been then stilled by Nehemiah and the Levites, Chap. 8.10, 11. because their Sorrow was then as unseasonable in a Day of Public Joy and Triumph, as the weeping of Sampson's Wife was at her Wedding, Judge. 14.16. but so soon as the Solemn Feast was over, which ended at the twenty second Day, the next Day being a Day of Cessation, they begin to keep a Solemn Fast on the 24th. wherein they might vent their sorrows for their Sins more suitably and seasonably; in order hereunto (saith Wolfius ) they stir up themselves by many Symbols of Godly Sorrow; as
Mark 1. They Assembled all together in Sackcloth, as acknowledging themselves unworthy of the coarsest Clothing; and had it not been for shame, they could have now stripped themselves Naked.
Mark 2. And with Earth upon their Heads, that is, Dust and Ashes (says Wolfius ) as those that had forfeited all, and deserved to be as far under ground, as now they were above ground, Esth. 4.1, &c.
Mark 3. The Seed of Israel ( who were Israelites indeed, John 1.47.) did both confess and forsake their Sins (in separating from their strange Wives, Children, and other Pagans who had mixed themselves with them, according to Ezra's Covenant, Ezra 10.3. and Neh. 13.3.) This (saith Wolfius ) was a true sign of a sound Repentance, and such as do so after a due manner, shall find mercy with the Lord, Prov. 28.13. N. B. Israel (whose Seed these Fasters are said to be) signifies a Power with God to prevail, Hos. 12.4. Gen. 32.24, 26, &c. and Judah (from whence those Jews had that denomination) signifies Confession; denoting 1. That as Jacob or Israel was a Prince prevailing with God, so every true Israelite, seeks not God in vain, but concerning the work of God's hands may command him, Isa. 45.11, 19. And 2. As Judah the Confessor, Hebr. got the Kingdom from Reuben; so Confession is the way to God's Kingdom for us to walk in thither, and we shall surely obtain it at the end of that Walk, especially if our Confession of Sin be conjoined with the Confusion of Sin, as here, abandoning their darling Sins, keeping themselves from their Iniquities, Psal. 18.23. God receives such as so Separate, 2 Cor. 6.17, 18.
Mark 4. Nor had they yet got enough, much less too much of Reading the Law, which had so pricked them to the heart, (as Acts 2.37.) and convinced their Consciences of their great and many Sins, Chap. 8.7, 8, &c. but here again they return to Reading it and to give the sense of it, applying it close to all cases of Conscience; this was Preaching indeed; and in this Work they continued for three hours, that is, from Nine to Twelve, for they divided the Day into twelve hours, John 11.9. The first three (saith Junius ) was spent in the Morning Sacrifice, that is, from Sun rise, or Six to Nine; after which, when all the People were Assembled together, they began the Reading and Expounding the Law from Nine to Twelve, yea and the third part of the Day from Twelve to Three, they spent in Preaching to the People, and in Praying to God and praising of God. N. B. This Sacred Scripture-Practice is both a Pattern and a Warrant for our Preaching Fast-Sermons, though' Prayer be the proper and principal Duty of such a Day. See Jerem. 36.6, 7. Acts 6.4, &c. Then they closed those extraordinary Exercises with the Evening Sacrifice, &c.
Remark the Second; The Particular Exemplification of that which was said before in the General, ver. 4, 5, 6. Eight Holy Levites are named here, each standing up in his proper place to teach and excite the People, that were for more conveniency divided into eight several Congregations; for had they all Preached at one time (say Junius and Piscator ) and in one place only, this would have bred a Confusion, and one would have hindered another. The Septuagint adds to ver. 6. Hebrew Text [and Ezra said ] from whence some suppose that Ezra (the Principal Priest ) Preach'd to and Pray'd with the Head Governors, and the Principal Men of Judah, who might all be in one Company in the Court of the Lord's Temple (for all this great Congregation could not probably hear one Man together at once) and Ezra prayed this following Prayer before these Princes, &c.
Remark the Third: The following Prayer consists of a Prologue of an Enumeration of God's favors to them; and lastly, of an Epilogue.
Mark 1. In the Prologue or Preface he gives to God (whom he prayed unto) all possible praise due unto his Name, which indeed is above all Praise, and when we have done our utmost we cannot overdo; but we fall infinitely short in praising enough the great Creator of all, &c. ver. 5, 6.
Mark 2. He reckons up four Gracious Favors of God: 1. In choosing their Father Abraham for his Love, and then loving him for his Choice, &c. ver. 7, 8. 2ly. In Delivering Abraham 's Off-spring out of Egypt, ver. 9, 10, 11. 3ly. In Preserving them in the Wilderness, wherein he bestowed seven great and gracious Grants to them: As First, His Conduct, ver. 12. Secondly, His Law, ver. 13, 14. Thirdly, His Maintenance of Meat and Drink, ver. 15. Fourthly, His Pardon both of the Murmurers who were for Returning to Egypt, and the Idolaters who made the Golden Calf, ver. 16, 17, 18, 19. Fifthly, His Holy Spirit, ver. 20. Sixthly, Not only Food, but also Raiment sufficient for forty Years, ver. 21. And Seventhly, His Land of Promise by Moses, Joshua and the Judges, ver. 22, to ver. 31, 32. This Seventh was the fourth Favor acknowledged here, namely, God's giving the Land of Canaan.
Mark 3. More Particularly, As there is in Ezra's Prayers an Enumeration of God's Mercies, from ver. 7, to 16. so there is a Confession of the gross Ingratitude both of their Fore-fathers and of themselves, from ver. 16, to 27. and likewise a Declaration of God's Just Judgments in every Generation till that Day for their Sins, from ver. 27, to 32.
Remark the Fourth, Is the Epilogue; wherein we have a Recapitulation and an Explanation of the aforesaid, both from the Persons of God, and from their own Persons also: Or more briefly thus; There is 1st. An Humble Supplication for Mercy; he pleads with God that the many Evils they had undergone might not seem small to him, from ver. 32, to 37. And 2ly. He binds the People in a Covenant to a better behavior for the future, ver. 38.
Nehemiah CHAP. X.
THIS Chapter consists of Two General Parts; The First is the Persons that Sealed the Covenant, (before mentioned Chap. 9.38.) from ver. 1, to 29. And Secondly, The Contents of this Covenant thus Solemnly Sealed to, from ver. 29, to the end.
Remark the First, Upon the First Part; Nehemiah is placed the first in this Sealing-Work; not out of any Ambition (saith Wolfius ) but as he was the Chief Ruler: He was the Ring-leader to Ratifie it more firmly, and to be a Loadstone or Star to Priests and People, for Magnates are Magnetes. N. B. Great Men draw many by their Example, as the Loadstone doth Iron, and Superiors are as Looking-glasses for Inferiors to Dress themselves by them: Regis ad Exemplum totus componitur orbis, & qualis Rex talis grex, Like Prince, like People, as it is in a Beast, the whole Body follows the Head. Hence it was that Nehemiah was so forward to Seal first, accounting it an Honor to be foremost in so good a Matter.
Remark the Second; The Manner of their Under-writing and Sealing this Covenant: The Heads and Chief Men, Elders, &c. did this not only for themselves, but as Deputies and Representatives of and for the People. ver. 14. This was done by Appointment to avoid that Tedious, Troublesom, and Unnecessary Task for every Individual Person of the People to have Sealed. Those Princes (saith Vatablus ) Subscrib'd and Seal'd after the Priests.
Remark the Third: They that had Separated themselves were Subscribers and Sealers likewise, ver. 28. not only such as had put away their strange Wives, &c. but also such as had been Pagans themselves and were now become true Proselytes to the Jews Religions; these had a Right to all God's Ordinances, Exod. 12.48. N. B. Thse were Lawful and Holy Separatists in the Apostle's Sense, 2 Cor. 6.17, 18. they saved themselves from a sinful Generation at God's Command, Acts 2.40. They shunned their Sins, lest they should share of their Plagues, Rev. 18.4.
Remark the Fourth, Their Wives and Children (that were come to the Exercise of Reason, saith Grotius ) were all Interested in this Covenant, ver. 28. this was Nehemiah 's Prudence (saith Wolfius ) that all Persons should sign the Covenant, either by themselves, or by their Assigns. N. B. Thus Children were Covenanters then, and may be so still, as Partakers of the Benefit, 1 Tim. 6.2. and Heirs together of the Grace of Life, 1 Pet. 3.7. more especially such as have Knowledge, both of their own Misery by Sin, and of that great Mystery of their Redemption by Christ.
The Second Part of this Chapter, is, the Contents of this Covenant.
Remark the First, The Contents in General, are comprised in ver. 29. Everyone owned, what others had done in their Names, ratifying it by lifting up their Hands (the sign of their Assent) entering into a Curse, in Case they should break their Oath, wherein they had sworn to walk in God's Law; intimating hereby (saith Piscator ) that as the foederal Rite among the Jews was to cut the Calf in Twain, and such as entered into Covenant, passed between the Parts, imprecating the same Dissection to befall themselves, if they dealt falsely in God's Covenant, Jer. 34.18. thus are they said to cut a Covenant with God, 2 Chron. 15.2. the Rise of this Rite in Convenanting came from Abraham, Gen. 15.9, 10, 17. and the Heathens used the same Ceremony.
Virg. Aeneid. Lib. 8.
So this People entered between the Parts into a Curse, submitting themselves to any Violent Judgment in Case they brake Promise; and thus Christ threatens to Dichotomize the Evil Servant, or cut him in Twain for forgetting the Covenant of his God, Matth. 24.50, 51. and all this they did here, not only to Confirm the Covenant (called the Oath of God, Eccles. 8.2.) the more thereby, but also to keep their own loose and treacherous Hearts the closer unto God, that they might the better cleave to him as their Life, Deut. 30.20. as they are said here to cleave unto their Brethren, which Hebrew, Vatablus renders [They laid fast hold on them] to wit, by taking hold of the Covenant, to keep the Sabbath from polluting it, and to choose the things that please God, Isa. 56.4, 6. see Deut. 29.10, 11, 12, 21. 2 Chron. 15.12, 14. and 34, 31, 32. Isa. 19.18. and 44.5. yet in God's Strength, Psalm 71.16, &c. so far as God enables, &c. all ought to be promised, &c.
Remark the Second, The Contents of this Covenant in Particular, are branched into seven several Subjects.
Mark 1. They Covenant in the first Place, to avoid their Sons Marriage of Strange Wives, ver. 30. and their Daughters of Strange Husbands, wherein themselves had lately Transgressed, or were most prone to trangress, saith Menochius: They having now sworn their Obedience to God's Law in a General Promise (saith Grotius ) they begin here to specify those special Duties, that were most difficult to observe. The first Branch whereof was, that they would for the future make no mixed Marriages with the Heathen, being sensible of the Snare that herein Satan had laid for their Souls, who had oft broke the Head by the Rib, as he had done Adam's by Eve, &c. and Solomon 's by strange Wives, 1 Kings 11.4. which God forbad, Exod. 34.16. Deut. 7.3.
Mark 2. The Second Particular Branch was the Restitution of the Sabbath to its Primitive Institution, ver. 31. that there should be no Buying or Selling of any Wares on the Sabbath Day: Indeed the People of the Land might bring Wares to Sell without the Jews leave, and did so, Chap 13.16. Therefore Nehemiah prudently bounds the Jews by Oath not to Buy them, because (saith Wolfius well) if there were no Buyers, the Sellers would soon be weary of bringing their Wares.
Mark 3. The Third Branch of the Covenant was the Observation of the Sabbatical Year, ver. 31. called a Year of the Lord's Release, Deut. 15.2. and their Land by God's Law was to lay free from Tillage every severenth Years, Exod. 23.10, 11. Lev. 25.4. as in this Year they were to exact no Debts, so they were (saith Vatablus ) to gather no Fruits, but leave all for the Poor. N. B. This Year prefigur'd, the Year of Grace, the Kingdom of Christ, who giveth his Redeemed a general Release from all their Spiritual Debts, and comes not over them again with any after-reckoning, Peccata non redeunt, Sins are as perfectly remitted by him, as if never committed against him: He so blots them out as to remember them no more, Isa. 43.25.
Mark 4. The Fourth Branch of the Covenant was the Contribution of Money for the Use of the Temple, &c. and for making an Atonement, &c. ver. 32, 33. The Worship of God in the Temple had formerly been upheld in its great Expences out of the Temple's-Treasure, 1 Chron 26.20. and when that failed, out of the King's-Treasure, 2 Chron. 31.3. but now both these failing, and the half-Shekel enjoined by the Law, Exod. 38.26. being not sufficient, they in this exigency bind every Head to pay ten-Pence more toward the Charges of that Holy-Service to expiate their Sins, &c.
N. B. 1. God highly accepteth the small offerings of his Poor People, when he beholds them proceeding from great Love, as Mark 12.41, 44. We ought to do what we can, when we cannot do what we ought, Mark 14.8. as God measures not our Work by weight, but by Will, 2 Cor. 8.12. Lev. 5.7, 11. and 14.21, 30, 31. so good Men do, Samuel accepted of the fourth Part of a Shekel from Saul, 1 Sam. 9.8. which was one part less than this Offering here.
N. B. 2. This Atonement here to be made for the Purifying of Man's Sin, and for the Pacifying of God's Wrath, was a Legal Type of Christ's reconciling Man to God, for he alone is our Propitiation for Sin, 1 John 2.2.
Mark 5. The Fifth Branch of the Covenant in particular, was the Wood-offering, ver. 34. which was the Consecrated Fuel to feed the Holy Fire, and to keep it ever-burning upon God's Altar, Lev. 6.12, 13. besides there was Fire in other Places for Pots to boil with, 1 Sam. 2.15. 2 Chron. 35.13, &c. so much Wood was used, as also for Burning of Sacrifices, but the common Store of the Temple now failing, they bind themselves to provide it in their Courses, that God's Service might by no means be neglected. N. B. As they took great Care for fuel to nourish God's Fire here, that it might not be put out: So no less ought we to do to feed our Faith, Love and Zeal, which Solomon calls the flame of God, Cant. 8.6. Waters must not quench it, Cant. 8.7, 10. nor must Ashes cover it, 2 Tim. 1.6. we may not wi • h-draw the fuel of God's Ordinances, or pour on the puddle-water of gross-sins, but feed it as well as the Gentiles did the Vestal Fire, which was never to die out for want of fresh fuel.
Mark 6. The Sixth Particular Branch of the Covenant, was for paying their first Fruits, ver. 35, 36, 37. that the Priests rights might be firmly assured, and they not be defrauded of any part thereof; all the Particulars of the first Fruits are distinctly described here, that none might pretend Ignorance in withholding the Priests-due, which at this Time the People were prone to Practice, either through Poverty, or a Penurious or a Profane Disposition: But the first-born of their Sons, and of their Cattle, both great and small, if unclean, might be redeemed, Exod. 13.2, 13. yea the first Fruits of their Dough, that the Priest might have a Cake as oft as they Baked. N. B. Thus God required the firstlings of all, to show, how he highly values the kindness of our Youth, Jer. 2.1, 2.
Mark 7. The Seventh Branch they bound themselves unto by this Covenant, was the Payment of Tythes, ver. 37, 38, 39. which the Law gave the Levites for their maintenance, Numb. 18.24, 28. and they paid the Tenth of their Tenths to the Priests, all this was done by the Inspection of the High Priest (called here by way of Eminency, the Son of Aaron) saith Grotius, and though they paid Tribute at this Time to the King of Persia, N. B. Yet they thus solemnly bind themselves by Oath, that they would not defraud the Lord of his Part, but render to Caesar the things that are Caesar's, and to God the things that are God's, Matth. 22.21. and God's part was laid up in God's House, which they promised to frequent themselves, and to see that none of his Servants should forsake it for want of maintenance, which yet▪ they did out of want, Chap. 13.10.
Nehemiah CHAP. XI.
THIS Chapter is a Sacred Narrative, which seemeth to divide itself into two formal Parts; the First is, An Account of those Persons that dwelt in the City. And the Second is, Of those also that dwelt in the Country.
Remarks upon the first Part, are
First, The City is said to be large and great, but the People were few that dwelt therein, Chap. 7.4. therefore was it Nehemiah 's double Diligence, when he had once repaired it in all its Parts, then his Care was to Repeople it also. In Order hereunto, he Orders the Rulers [especially those that made up the great Council or Sanhedrim ) to dwell in Jerusalem: This they could not well but willingly embrace (saith Sanctius ) because, 1. This was the Royal Seat, and the most beautiful City, and therefore the most suitable Place for the Nobles (as is usual in all Nations) to take up their Residences there: And 2. These were Volunteers likewise, in obeying this Order, that this Capital City might be better defended by their Presence and Influence, whereby (saith Wolfius ) they declared themselves brave Patriots, and grateful Citizens for the Public Good.
Remark the Second, This Holy City (as 'tis called here, ver. 2. and many other Places of Scripture, because the Temple stood in it with all its Holy Ordinances, &c. ) was the principal But or Mark, that all the Jews Enemies chiefly shot at, therefore so few of either the Princes or People, durst make it their free Choice to dwell there, both because of the Danger they were mostly exposed to in that Place, and because at present it was rather Chargeable than Beneficial to its Inhabitants in Repairing and Watching, whereas in the Country, they could live at more Ease, Plenty, and Safety; therefore were there so few that offered themselves willingly to secure this so much envied City, save only such as were truly public-spirited, and those were they whom the People blessed God for, ver. 2. that they had such Zeal for the common Cause given them, and prayed God to bless them with Safety and Success.
Remark the Third, Because they that offered themselves voluntarily to dwell at Jerusalem, were too few to replenish and defend that large and fair City, then it was ordered (say Grotius and Menochius ) that every Tenth Man out of the rest of the People should dwell there, ver. 1. and that none might rationally repine at this Order, and to prevent all Murmuring, the matter was managed by casting Lots, the Dispose whereof is wholly from the Lord, Prov. 16.33. that so it might appear, God himself would have such and such to dwell at Jerusalem, as the Apostles knew the Mind of God by the same Means. Acts 1.24, 26. This Oracle of God, answered all their Doubts: As 1. Of their Desires of enjoying the Profit and Pleasure of the Country: And 2. Of their Fears to live in the City, lest it should be Besieged, &c. then Conquered, and so they Captivated again, this made many loath to Adventure there to inhabit, save only those few whose Faith was above their Fear, and whom God enabled to Roll themselves upon his precious Promise [ I will be a Wall of Fire round about Jerusalem, Zech. 2.5.] N. B. This one of Ten, or Hebr. Teshang Haiadoth, nine Hands (saith Montanus ) or Parts, that were left by Lot to live in the Country, when only one part was chosen by God to dwell in this Earthly Jerusalem, is an excellent shadow and figure of the Paucity or fewness of those whom the Lord chooseth to inhabit the Heavenly Jerusalem, according to Isa. 6.13. Jer. 3.14, &c. Many are called, but few chosen, Matth. 7.13. and 20.16. and 22.14
Remark the Fourth, The Description of those that were chosen to reside in the City, 1. Those of Judah 's Tribe, from ver. 4, to ver. 7. yea and of the Children of Ephraim, and of Manasseh too, 1 Chron. 9.3. where the same is set down, as here, but the number is greater, because here only those are reckoned who inhabited Jerusalem by Lot, but there the Volunteers also, as Masius well observes out of Junius; and therefore the Name Israel is used, ver. 3. to intimate (saith Menochius out of Lyra ) that such of the Ten Tribes as for Religion's sake were moved to leave their own Tribes, and to join themselves with the Men of Judah, as many did, 2 Chron. 11.16. and 30.11, &c. And 2. Of the Tribe of Benjamin, ver. 7, 8, 9. this little Benjamin (so called, Psalm 68.27.) the smallest of the Tribes of Israel, 1 Sam. 9.21. yields more by half than Judah (as Wolfius well observeth) for that Tribe affords only four hundred and sixty eight, whereas this Tribe hath nine hundred and twenty eight. And 3. Of Levites, from ver. 10, to 25. as Jerusalem stood within both these Tribes of Judah and Benjamin, therefore are they reckoned first, the Total Summ of both Tribes, amounting to one thousand three hundred and ninety six, so the Levites are reckoned next, whose number amounted to one thousand four hundred and seventy six, beside the one hundred and seventy two Porters, who were all Levites also, so that the Total Summ of the Levites exceeded that of the Lay-People (so called) N. B. These were the Salt of the City, Matth. 5.13. to keep the Citizens from Putrifying by their Holy Instructions.
The Second Part is a Description of those that were left by Lot, &c. to live in the lesser Cities and Villages of the Country, and this also is threefold, both in respect of their Persons, and of their Places and Offices.
Remark the First, Those of the Tribe of Judah, from ver. 25, to ver. 31. the Persons of this Tribe are said to be assigned to their several Cities [ Beiad Hammelek, Hebr.] by the Hand of the King, ver. 24. for Nehemiah (saith Masius ) was the King of Persia 's Viceroy, and acted all these things as his Deputy, and Chief Commissioner in Judea, which is here called a Province, ver. 3. belonging to the Kingdom of Persia; therefore these Orders of Nehemiah are said to be by the King's Commandment, ver. 23. assigning sundry Seats to the Men of Judah.
Remark the Second, The Tribe of Benjamin comes next, from ver. 31, to ver. 36. and they have Cities also, and their Daughters appointed for them, the Hebrew calleth Villages Daughters, because as Daughters are under a Mother, so are Villages under a City adjoining to them, saith Mariana: Among other Cities, Bethel was assigned to those of Benjamin, it was in the out-Coasts of that Tribe, and thereupon surprised by the ten Tribes in their Revolt, who set up one of their Golden Calves there, 1 Kings 12.29.
Remark the Third, Concerning the Levites, ver. 36. who had their Divisions both in Judah and in Benjamin, having Cities and Suburbs given them, as being of great usefulness thoughout the Country to instruct the People, besides those that were settl'd in Jerusalem.
N. B. 1. Many of those Cities and Villages had been destroyed by the Chaldean, when they over-ran the Country in Nebuchadnezzar 's Day, but now (upon their return from Captivity ) they had repaired them again, &c.
N. B. 2. The King of Persia impower'd Nehemiah to do what he saw fit to be done, giving him the same Commission, which he had formerly given to Ezra, Ezra 7.18, 20, 23. and therefore Nehemiah most piously and prudently judged it meet, to disperse those Levites among these two Tribes, knowing that Candles in a Pound give no Light, but when lighted up one in one Room, and another in another, all the House is lighted thereby, &c.
Nehemiah CHAP. XII.
THE principal Scope and main Design of this Chapter is, to declare the solemn Dedication of the new repaired Walls of Jerusalem: In which Narrative are; First, The Antecedents. Secondly, The Concomitants. And Thirdly, The Consequents.
Remarks first upon the Antecedents; are,
First, The Genealogy of the Priests and Levites begins this Chapter, because they had a principal Part in Repairing the Walls, but more especially in their Dedication; and their Genealogy is first Recorded, that it might be the more manifest, they were the true Priests and Levites, who were thus employed in this Holy Work.
Remark the Second, Their Pedigree is reckoned under three High Priests. 1. Under Jehoshua, ver. 1, to 12. 2. Under Joiakim, from ver. 12, to ver. 21. and 3. Under Eliashib, from ver. 22, to 26.
Mark 1. The Ancestors of those that Dedicated the Wall (namely those that came up with zerubbabel, &c. together with those that came up with Ezra, Ezra 8.2, 3, 18, 19.) are so distinctly described, not only for Reverence-sake to themselves, but also to demonstrate that those now employed in this Consecrating Work were no Interlopers, but their Successors by a Right Descent, and entering into that Office by a right Door. N. B. Such as intrude themselves into the Ministry, and enter not in by Christ the Door, into the Office of an under-Shepherd, are but Thieves and Robbers, John 10.2, 8. Wanting his Call, Mission and Commission.
Mark 2. In these Catalogues of right-descended Priests, there be fewer courses Recorded, than were appointed by David, who nameth twenty four, 1 Chron. 24.7, &c. by Divine Direction: Now the Reason rendered, why here are fewer than twenty four, here is, that some of David 's Courses were either extinct in the Captivity, or died without Posterity, and 'tis said, that Ezra found but few of them, when he gathered them all together at his return, Ezra 8.15.
Mark 3. Eliashib is reckoned one in this Catalogue, ver. 10. who proved a very wicked Priest, Chap. 13.4, 5. and his Son Joiada was little better, by his being allied to Sanballat, Chap. 13.28. a base Apostate (saith Josephus ) but more of that in its proper Place.
Mark 4. Jaddua is mentioned also, ver. 11. who is generally supposed to be the same High Priest, that met Alexander the Great in his Pontisicalibus or Sacerdotal Formalities, and prevailed with him to spare the City Jerusalem, and not only so, but also to confirm the Privileges thereof, as Josephus relateth at large, &c.
Objection, How could Nehemiah mention this Man here, who was not High Priest, until many Years after Nehemiah 's Death?
Answer the First, Though some say this will make Nehemiah to live, till he was two hundred Years Old, which is improbable, for so long did the Persian Monarchy continue after Cyrus, before Alexander came to Conquer it: Yet Scaliger on the other hand affirms, that this King of Persia (with whom Nehemiah was such a Favorite ) was that Artaxerxes who Reigned a little while before Alexander, which at most could be (saith Piscator ) no more than sixty Years.
Answer the Second, Grotius saith, that Nehemiah lived after this, to the times of Darius the last King of Persia (of whom he speaketh, ver. 22.) and who was Conquer'd by Alexander, and he mentions Jadduah also (as above, saith Dr. Lightfoot ) that High Priest, whom Alexander had in so great Veneration, &c. so Nehemiah might live to see Jaddua a Boy, though not yet an High Priest (which might be many Years after) therefore is Jaddua barely named here, as born of Jonathan, but not called High Priest here.
Answer the Third, Some suppose God might give this good Man Nehemiah the Blessing of a very long Life, for the good of his Church in such a Time as this, wherein she much needed Nehemiah 's help both for Counsel, and for Conduct. N.B. Lyra observes the same Objection against Ezra named here, ver. 1, 13, and 33. saying, if this be Ezra the Scribe, he must now be an hundred and thirty Years Old if not more, this Wolfius well answereth, that these Holy Men that lived sober Lives, and were more conversant in their serious Studies, than in riotous Feasts (which shorten many Men's Lives, Plures pereunt gulâ quam Gladio, More die by Gluttony than by the Sword ) and both of them most eminent Instruments for preserving the Church, God might probably grant them a longer Lease of their Lives promised in the fifth Command, and performed unto Aaron who was an hundred and thirty Years Old, though he died before his Time by a Divine Hand of God: Therefore 'tis no wonder, if these two did live so long.
Answer the Fourth, Others say these Passages might be put into this Book, by some other sacred and inspired Penman; there being some (though but few ) such Passages in the forgoing Books of Scripture (as the last of Deuteronomy, &c.) which were added by succeeding Men of God in after Times; and A Lapide addeth, that this Addition was made by the Synagogue of the Jews, who then were guided by the Holy Spirit, to show principally (saith he) the Succession of the High Priesthood.
Remark the Third, Ezra the Priest and Scribe (so called, ver. 26.) and is here an Holy Assistant to this good Governor Nehemiah, for though Ezra was no High Priest, Ezra 7.1. yet because of his great Wisdom, Zeal, and Courage, and because of that favor he found with the King of Persia, so as to grant him a very large Commission, Ezra 7.22, &c. He had a Government over the Jews, as well as Nehemiah, and therefore the Years are reckoned here by the Time of Nehemiah, and of Ezra 's Government.
The Second Part is, the Concomitant Circumstances of the Dedication of the Walls and Gates of the City newly repaired.
Remark the First, Not only the Walls, ver. 27. but also the Gates, ver. 30. yea the whole City (saith Tirinus ) are now solemnly Dedicated to God in thankfulness to him, who had so wonderfully blessed them in the Rebuilding of all, and with earnest Prayers for God's Presence to preserve for the Future, not only their Lives, Families and Estates; but also his own Temple and Worship therein, from the furious Assaults of the Enemy. This Dedication was done with Prayers, Praises, Sacrifices, and all forts of Music, &c. and all (saith A Lapide ) a little after fifty Days they had rested, when all was perfected.
Remark the Second, They gathered together all the Levites, that were gone into the Country (which they might do, till their turn came to Officiate in the Temple ) that this legal Consecration might be carried on with more Solemnity: In Order whereunto, the Levites purified themselves (with legal Washings, Numb. 10.9, 10.) and then the People, ver. 30. whence Lyra learnedly observeth, N.B. That Ministers, who would reform others, must first begin to reform themselves: Yet this legal Dedication under the Law, will not warrant (as Wolfius saith well) those Superstitious Consecrations used by the Romanists under the Gospel.
Remark the Third, The Manner of managing this Dedication, from ver. 31, to 43. all the Princes, Priests, and People divided themselves into two Companies, and walked in solemn Procession two differing Ways upon the broad Walls, Ezra (the great Scribe) led the first Company, ver. 36. and Nehemiah as Captain General, followed the second, ver. 38. as the first Company went round from the West Southward, until they came to the East: So the second went round from the West Northward, until they came to the East also; where they both met together in the Temple, ver. 40. as in their Center, after these Circumferences, wherein they both as one praised God with all sorts of Music, both Vocal and Instrumental, as the Law of Moses prescribed, upon all such solemn occasions of Joy. N.B. Saith Wolfius, both those two Companies, though they went differing Ways, the one Northward and the other Southward round about, yet could they come and convene together in the Temple as in the proper center, and public Shop of Piety: Even so the Brethren of differing persuasions have lately (by a gracious influence of God upon them) made an amicable Coalition and Concord in God's Temple also. The good Lord grant that the envious one Satan may never be permitted to sow his Tares of Discord where God hath sown the good Seed of Concord, &c.
The Third Part is the Consequents of this Solemn Dedication, namely, A General Joy and Reformation, ver. 43, to 47.
Remark the First: This was a Solemn and Sacred Procession, far different from those Antick Processions practice'd by Papists, &c. who have their Jester in the midst of them to make them Merry, Epit. Hist. Gallic. pag. 191. there was Mad Devotion in the mean time. But these Godly Levites had the Musical Instruments of God (so called 1 Chron. 16.42. because they were of God's appointing under the Law. ) And though' much mention is made of their going from Gate to Gate, &c. yet this they did to excite them the more in Singing aloud to be heard a far off (as Vaiashmignu, Hebr. ver. 42. signifies) at the sight of them, and in praising God for his marvelous helping them so soon to build such Fortifications: And 'tis expressly said, that [God made them Rejoice with great Joy] so that they offered up the greatest of Sacrifices (which, Sanctius saith, were Oxen, the biggest Beasts) ver. 43. yea, their Wives and Children were wrought upon so as to Rejoice with them. This looked not like that Joy which Jesters but Jehovah put into them, Psal. 4.7.
Remark the Second: The People here generally Rejoiced to behold those eminent Gifts and Graces shining forth in those Godly Priests and Levites (saith Wolfius ) while they so cheerfully and devoutly executed their Offices in this Religious Work, ver. 44. And hereupon this Spiritual Joy did so enlarge the Peoples hearts, that they most promptly provide all the prescribed Maintenance for those pious Ministers, and to pay them all their Dues that God had appointed, and themselves had lately commanded to do; that so none of the Sacred Function might be forced out of the City into the Country to seek a Livelihood there for them and theirs. N. B. This was a Right and a Religious Reciprocation; the People had received much benefit by their Ministry, and therefore they most voluntarily return a competent Maintenance to them, according to that Rule, Gal. 6.6. 1 Cor. 9.4, 7, 9, 11, to 14. So warm were this Peoples hearts now by the Word, that they will by no means part with their Ministers, but they shall have a Competency in wholly waiting on their Work for the Peoples Edification.
Remark the Third; The Reformation, in appointing Porters that no unclean Person might enter into the House of God, this care belonged unto them, 2 Chron. 23.19. the Law of Purification was committed to those Levite-Porters, ver. 30.45. (saith Masius ) to keep the Temple free from pollution; they took care that themselves and the People might be kept in all purity for the Worship of God, according to the command of David and Solomon: And thus they Revived the old and good Reformation, ver. 46, 47. N. B. Assuredly it concerns Gospel-Ministers (who are God's Porters ) to keep the Gospel-Temple (the Church ) as clean from pollution both by any Persons and things that they may not pollute it, &c.
Nehemiah CHAP. XIII.
THIS Chapter consists of Four Parts, namely; Of four Maladies that molested the Reformed Estate of the Jews during Nehemiah 's Absence from Jerusalem, and of as many Remedies whereby Nehemiah Removed them all upon his Return.
The first Malady was the Violation of the Temple described in its four Adjuncts, as done 1st. Impiously, ver. 1, 2. 2ly. Seditiously, ver. 3. 3ly. Impudently, by Eliashib the High Priest, whose Office was to keep it Sacred, ver. 4, 5. And 4ly. It was done Craftily, in taking occasion of Nehemiah's Absence, ver. 6.
Remarks first upon this first Malady are these; as First, Nehemiah is twelve Years Governor of Judea (saith Dr. Lightfoot ) before he returned again to the King of Persia, for he went to Jerusalem with his Commission from the King in the Twentieth Year of Artaxerxes Darius, Chap. 2.1. and returns again into Persia in the Two and thirtieth Year of that same King, Chap. 13.6. In this Term of twelve Years Time Nehemiah accomplished all he judged necessary both for the Peace and Piety of both Church and State, and then returned according as he had been appointed, Chap. 2.6. 'It is generally judged that Nehemiah stayed but the space of one Year in the Persian Court; so [Ulekets Jomim] Hebr. the end of Days, ver. 6. is Interpreted by Vatablus, &c. because a complete Year consists of all its number of Days. So 'tis taken Exod. 13.10. Levite. 25.29. Numb. 9.22, &c.
Remark the Second: In this Interspace of Nehemiah's one Year's Absence from Jerusalem, Eliashib had profaned the Holy Temple, ver. 4, 5. who having by his High Office the Oversight of all the Chambers in the Temple, and (thinking he might do what he listed without control in Nehemiah's Absence ) he prepareth a great Chamber, by taking down Partitions (saith Piscator ) and laying many little Chambers of the Levites all into one, and he furnished it also for entertaining his Friend and Ally Tobiah, a most invetrate Enemy to God's People, but one sly and subtle, seeking to insinuate himself by allyances and suasive Letters, &c. wherewith he had corrupted this pitiful High Priest so far as to lodge Tobiah (when he came to Town) thus near him, for more free and secret communication with him in so private a place where the People might not come: Thus from this profane High Priest, not only the Temple itself became profaned, but also Profaneness went from him [the Head ] into all the Body of the Land, Jerem. 23.15. as appeareth in the three following Maladies. N. B. And thus the Sins of Teachers are well called Teachers of Sins, &c.
Remark the Third: This wicked Fact of Eliashib hath here a fourfold Aggravation; as 1st. 'twas Impious, ver. 1, 2. being done in despite of the Divine Law, which prohibits any Ammonite (especially such an one as Tobiah was) to come into the Congregation of God forever, Deut. 23.3, 4. if not Proselyted; yet this profane Priest profaned God's Law. 2ly. 'Twas a Seditions and Factious Fact, ver. 3. because 'twas done without the consent of the People, and quite contrary to that Solemn Covenant, into the Bonds of which Nehemiah had lately brought both Princes and Priests, and the People universally, Chap. 9.8, and 10. all. 3ly. 'Twas an Impudent and most Audacious Action, that he who was High Priest and should therefore have been the Belweather in that Glorious work of Reformation, as he had been in the City's Reparation, Chap. 3.1. should now degenerate so, as to become the Ringleader to this sordid Deformation, in daring to cast forth those Sacred Provisions for God and his Levites, to make room and receive the profane Household-stuff of Tobiah to whom he was now Allied by Marriage, ver. 4, 5. 4ly. 'Twas a Crafty and Fraudulent Fact in committing this Sacrilege, having the opportunity of Nehemiah's Absence, and thinking (saith Wolfius ) he would no more return to Jerusalem to Reprove him and redress it.
The Remedy to this first Malady falls next under Observation.
Remark the First, Nehemiah's Return to Jerusalem, ver. 7. He thought a whole Year (as the same Phrase is used Jer. 25.29.) was time long enough wherein to pay his due Homage, and show his dutiful Respect to his kind King of Babylon (so called here because the Persian Monarchy had now quite swallowed up the Babylonian, and now their Kings took the Title of it to themselves) and to Negotiate Matters in the Persian Court for the weal of his own Nation: Now having been thus long executing his Office of a Courtier (saith Grotius ) in the Persian Court, he longeth to return to Jerusalem (for there was his Heart) but was afraid (having been twelve Years absent) to ask again leave for his farther Absence (saith Piscator ) so he employed some other great Courtier to ask it for him, and this sense [Nishalti min Hammelek] Hebr. being of the Passive Voice, will the better bear, as if the King, being informed by his own Favorite and Nehemiah's Friend, how desirous he was to be with his own People, willed him to return to his Government.
Remark the Second. Nehemiah no sooner had got his Conge de liar or Commission at Court, but he hastens to Jerusalem, though' he lacked nothing for himself at the King's Court. N. B. Patriam quisque amat, non quia pulchram, sed quia propriam, Every Man naturally loves his own native Country; not so much because it excels others, but because it is his own proper Soil where he breathed his first breath:
N. B. Hadad had all things to make him happy in Pharaoh's Court; however (saith he) let me return home, 1 Kings 11.22. and so Nehemiah needed nothing with Darius, nevertheless his heart hangs Homeward, and he hastens thither. Oh that our hearts could hang and hasten to our Heavenly Home, where there is a confluence of all Comforts, whatever the heart wishes or need requires, Heb. 11.14, 16. 2 Pet. 3.12.
Remark the Third: Learn we here how great is the loss of a good Governor, though' but absent for a little time: None of those Corruptions crept in by any Connivance of Nehemiah while he was present, but all Matters seemed exceeding well settled before his departure into Persia, both in Church and State. Therefore one may well wonder how in less than one Year's time so many weighty Matters should'd become mis-managed, as appeareth by this first and all the other three following Maladies; for so soon as Nehemiah returned, he found all the Frame which he (before his departure) had framed, to be run out of Frame and notoriously disjointed, so falls afresh to Reform; that as the Devil and his Instruments had notably bestirr'd themselves in hurling all into a Confusion, and Deforming (during his short absence) what he had Reformed; so he upon his return as notably bestirrs himself to Reform what they had Deformed.
Remark the Fourth: Some good Souls (to free themselves from the guilt of sinful Silence) inform Nehemiah what Eliashib had done: This they did, not to Disgrace, but to Reclaim him, and not suffer Sin to lie upon him; this is Hatred, Levite. 19.17. This Information put the good Man into a Paroxysm, ver. 7, 8. into a pang of Passion, that so Sacred a Place should be Polluted by Tobiah, one who in many respects ought not to come there; 1. being no Preiest, 2. but a Stranger, and not so much as an Israelite: 3. One of the worst of Strangers, a cursed Ammonite; and 4. the worst of Ammonites, a cruel Enemy to God's Church. No wonder if his Spirit was moved [ 〈 in non-Latin alphabet 〉 ] as blessed Paul 's was at the Idolatry of Athens, Acts 17.16. seeing this Pollution was performed by the permission of the High Priest himself, who ought to have punished the like Profaneness in others and to Reform it, &c.
Remark the Fifth: Hereupon this Holy Man casts forth Tobiah's Unholy Household-stuff out of the Holy Place; though' his Stuff was Stately and so Copious as to furnish many little Chambers of the Levites, the Partitions whereof were all pulled down by Eliashib 's order to make only an Apartment for his Alley Tobiah, a Room capacious enough to receive his Rich Furniture; yet out all goes by this good Man; and when tha • • as done, the Levites must Purifie it according to the Law, Numb. 19.9. and then fill it again with such Sacred Stuff, ver. 9. as God had appointed. N. B. Oh that we could learn by this Example to empty our hearts of Sin, and being Purified, get them filled with Grace, Acts 15.9.
The Second Part of this Chapter relateth likewise the Second Malady, together with a Second Remedy, ver. 10, to 14.
Remark the First, Relating to the Malady, to wit, God's Ministers were defrauded of their due Maintenance allowed them by God's Law; As the People had heard out of Moses's Law, that no Ammonite must enter God's House, &c. ver. 1. this had startl'd them about Tobiah's Entertainment, &c. so they had solemnly Sworn that the Levites Portions should be duly and truly paid, lest the House of God should be forsaken by them, Chap. 10.37, 39. Now is Nehemiah as much startl'd to find them guilty of gross Perjury in detaining the Levites Dues, and forcing them thereby to forsake the City and shift as they could in the Country. N. B. Want of maintenance forceth Ministers to leave their Charges (saith Wolfius ) and pick up a livelihood out of Rustic labors, &c.
Remark the Second: Many Conjectures are made, why the Portions of the Levites were not paid; as 1st. The People would not pay them, though' they had lately sworn to do it, because the High Priest Eliashib was now corrupted, and they might think he had corrupted the Levites under him; Like Priest, like Levite; therefore they detained their Portions that they might not be maintained in their corrupt courses. 2ly. They saw that Eliashib took those Portions paid in (as he had done the Levites Chambers ) and converted them to his own private Service, employing them for the entertainment of Tobiah and his other great Allies. 3ly. Saith Wolfius, they might be sensible that Tobiah: himself or some of Tobiah's Servants, made a Seisure on them for their own proper Service, which was a profaning of Sacred things; and therefore they abhorred the Offerings of God, as others had done upon the like occasion, 1 Sam. 2.17. When the High Priest was so bad, they might well think that the Levites were little better; if the Head of a Fish do stink, the Body soon catcheth the putrefaction, &c. But 4ly. It might be (saith Wolfius ) from the Covetousness of the People, who took this occasion of advantage to reserve those Portions to themselves, contrary to their late Solemn Covenant, Chap. 10.37. N. B. Oh how apt are Men to Argue God out of his own Dues! and how witty will Persons be with Excuses to save their Purses!
Remark the Third: Those Levites that were thus defrauded of their Dues, were truly Religious; for 'tis expressly said ver. 10. that they did their Work, and therefore were worthy of their Wages; N. B. Even of that double Honor due to them, 1 Tim. 5.17. the Honor of Countenance and the Honor of Maintenance, which the Magistrate must manage, or Religion will run towards Ruin, as it did here till Reformed, &c.
Remarks relating to the Remedy are First, Nehemiah's Expostulation with the Rulers, ver. 11. wherein he sharply Reproved them for their Remissness and setting loose the Golden Reins of Ruledom, swaying the Sword of Justice in vain, which Wolfius calleth the chief cause of all this culpable Miscarriage, insomuch as their passive connivence at least suffered all this Sacrilege. Nor did Nehemiah rest in Words only, but he added Deeds also, in collecting all the scattered Levites from their Country Glebes into Jerusalem, that God's Service might no longer be neglected, and his displeasure provoked for breaking their Covenant, Chap. 10.38, 39. setting them all in their own Stations to exercise their Offices.
Remark the Second: This Remedy removed the Remora's, ver. 12. for then all Judah brought in the Portions of the Levites; not only because they now were satisfied that they would be applied to their proper Use, and no more Abused by Eliashib, &c. as before; but more especially from that Veneration they bare to their good Governor's Authority. N. B. Luther complaineth, If there were no Compulsory means by the Authority of Magistrates for the maintenance of Ministers, and were they barely left to the Peoples Benevolence, they would meet with a sorry pittance and be but poorly maintained: But here Nehemiah's Authority brought in all sorts of Tythes into a Public Treasury, v. 12. a Place purposely appointed (saith Piscator ) for their Reception.
Remark the Third: Moreover Nehemiah constituted such Treasurers as were accounted faithful by common Fame (for no Man, saith Grotius, can Deceive all Men ) because he had found the former Trustees perfidious in their Trust; but these faithful Men he was confident, would make a due Distribution, ver. 13. N. B. 'It is a point of very high Honor to be found faithful in Places of great Trust, Numb. 12.7. 2 Kin. 12.15. and 22.7. 2 Chron. 19.9. and 31.12. and 34.11. Neh. 7.2. and 'tis Honorable to be accounted Faithful, as here and 1 Tim. 1.12. to be so is the duty of all Stewards, 1 Cor. 4.2. And those Treasurers here dealt faithfully; 1. In Receiving readily; 2. In Keeping carefully; and 3. In Distributing prudently to every Priest and Levite their Portion and Proportion.
Remark the Fourth: When Nehemiah had left nothing undone that might become a Vigilant and a Valiant Ruler, he shuts up all with this Holy Ejaculation, [Remember me, O my God, &c.] ver. 14. that his God (saith Wolfius ) might put a Candid Construction upon all his Kindnesses (so the Hebr. is for good Deeds ) to God's House in Restoring all the Ordinances thereof to be duly observed, as he had done before, Chap. 5.19. See there, wherein N. B. he did what God hade him do, [Put me in Remembrance] Isa. 43.20. and 62.6, 7. saying, Lord forget not my Labor of Love, Hebr. 6.10. Not that God needeth any of Man's Memento's; but speaking after the manner of Men, he alludeth to the wipings out of a Table-Book: God is said to have a Book of Remembrance, Mal. 3.16. and good Nehemiah would not be wiped out of that Book, nor blotted out of the Book of Life, Rev. 3.5. as Piscator senseth it here. N. B. This good Man was far from that cursed frame of the wretched Monk, who in his Dying hour blasphemously belched out these words [Redde mihi Deus aeternam Vitam quam mihi Debes] God, give me Heaven which thou owest me. Not like that foul-mouthed Vega (another Popeling) who cried, Coelum gratis non accipiam, I scorn to have Heaven as a free gift; quite forgetting that Eternal Life is the gift of God, and not any wage for Man's work, Rom. 6.23. Nor was Nehemiah here like that Third Popish Justitiary, who most daringly bluster'd out [Non habeo Domine quod mihi Ignoscas] which is in the Language of our late Executed Jesuits, I die as Innocent as a Child unborn, and have no Sins for God to pardon: No, Nehemiah said thus in the sense of Augustine, saying, [Certum est nos facere quod facimus, sed Deus facit ut faciamus.] Sure it is, we do what good we do, but 'tis God alone who causeth us so to do: 'tis God that works all our good works in us and for us, Isa. 26.12. and without Christ we can do nothing, John 15.5. and from him alone is our Fruit found, Hos. 14.8. hereupon the Church in Canticles is nowhere commended for the beauty of her Hands (those Acting Members ) because her Bridegroom alone wrought all her good works for her, and would rather have her to abound with good works in silence, than that she should boast of them at all; therefore ought we all to say in our loftiest Enlargements and highest Attainments, [ Not unto us, O Lord, not unto us, but to thy Name be the Praise, Psal. 115.1.] This is the Godly Man's Motto and his Daily Practice, Gen. 41.16. Acts 3.12, 16. 1 Cor. 15.10. 'It is not our Pains, but Christ's Pounds that gains Ten Pounds, Luke 19.16. N. B. I am thus large on this Remark, for Refuting that Lying Doctrine of the Romish Merit, bolster'd up by these words of Nehemiah. See more of this Point upon ver. 22.
The Third Part of this Chapter consists also of a Malady and Remedy.
Remark First, Upon the Third Malady, (to wit, the Prophanation of the Sabbath ) are First, The Matter that was done in Nehemiah 's sight, namely, Treading of Wine-Presses, bringing in S • eaves of Corn, lading of Asses, &c. ver. 15. all on the Sabbath-day, which were expressly forbidden by God's Law, Exod. 20.10 and 34.22, &c. As their Asses ought to have Rested on that Day, so their Wine-Press treading (saith Wolfius ) might then have been waved without Damage, so could not be a Work of Necessity.
Remark the Second; The Persons that Prophaned the Sabbath, ver. 16. The Men of Tyre, who being Infidels (saith Menochius ) gave the Grand Occasion of this grievous Sin; for Tyre, a near Neighbor to Judea, and famous for Fishing, because it bordered upon the Sea, and a great Mart-Town for all manner of Merchandise, Ezek. 27.3, &c. yea, those Merchants of Tyre had their Factors dwelling in Jerusalem, who Sold all sorts of Ware publicly upon the Sabbath-day unto the Jews, which they ought not to have done, for that was God's Market-day and not Man's: Nor ought the Jews to have bought them, for thereby they made themselves worse than the Tyrians, because they, knowing God's Law, ought to have been better; had there been no Buyers, there would soon have been a ceasing of Sellers, &c. Jeremy condemns it, Jer. 17.21.
Remark the Third, The Place where all this was done; 'twas in Jerusalem, that Holy City, whose Citizens (saith Vatablus ) should more conscientiously have kept the Commandments of the Lord, they being then the only People of God in the whole World, and where the Sanhedrim sat and great store of Priests and Levites to Instruct them. N. B. This is added as a notorious Aggravation of their Sin in a City where God's House and Presence was: So that this Prophanation of the Sabbath in such an Holy City, was a manifest high Affront both to God and Man.
Remarks in the next place upon the Third Remedy, are First, Nehemiah was Centoculus, had (as it were) an hundred Eyes, an Eye in every Corner, to observe whatever was out of Order; therefore 'tis said, [ He saw this Sin also in Judah] ver. 15. He sits not down satisfied with Discovering and Redressing the two former Maladies, but quickly discerning this Third likewise, he smartly sets himself to Remedy this also, choosing rather (as a Learned Commentator Phraseth it) to be accounted a busy Justice than a quiet Gentleman: To which I add, This good Man was thus Seraphically blown up with such a pious Zeal, as if he were resolved it should never be writ upon his Tomb-Stone after his Death, [This Man did no good among his People] Ezek. 18.18.
Remark the Second; He solemnly protested against these Sinful Actions, and admonished them before Witness (saith Vatablus ) to forbear, ver. 15. but he is more sharp with the Rulers (saith Wolfius ) than he was with the Vulgar Jews or Tyrians, the Buyers or Sellers, ver. 17. because the Sin was committed either by the Countenance or at least by the Connivence of those Rulers, who ought to have restrained and severely punished such notorious Offenders; therefore in an high Transport he calls them a Company of Traitors to Church and State, ver. 18. Abetting their Predecessors Sins, which had so lately provoked God's Wrath against them, Jer. 17.27. and now daring Jehovah to a Duel (as Caligula did his Jove ) in renewing the same Sins, as if stronger than God, 1 cor. 10.22, &c.
Remark the Third: This Godly Ruler (to prevent the Prophaning of the Sabbath ) Commands the City Gates to be shut when it began to be dark the Evening before the Sabbath, ver. 19. beginning their Sabbath at the Evening before, Levite. 23.32, that there might be due Preparation, and that the Sabbath might be Sanctified without any Interruption, (saith Sanctius ) and it soon began to be Dark at the Gates, even at the Sun-setting (saith Masius out of Junius ) by reason of the Mountains round the City, Psal. 125.2. and mistrusting the Fidelity of the Porters, he charged his own faithful Servants to see that the Gates be not opened till the Sabbath were over, that all Prophanation of it might be prevented, and the Pious Exercises thereof perfectly preserved.
Remark the Fourth, The Effect of this Remedy, ver. 20, 21, 22.
Mark 1. By this Expedient of shutting the Gates, the Merchants and Hucksters (whether Natives or Strangers) were shut out, and could not come in with their Vendible Commodities brought out of the Country over-night: But so greedy were they of gain, that they waited two Sabbaths (Week after Week) hoping they might meet with some opportunity to slip into the City with their wares, if the Gates had been opened on any other occasion.
Mark 2. When Nehemiah saw, that their Lust of Covetousness was so Tenacious and Pertinacious (cleaving so close to them, as to cause them to cleave close to the Suburbs, Time after Time, and would not pack off) He, fearing the Suburbs might be Debauched by them, threatens to lay hold on them, put them in the Stocks, or cast them into Prison, and seize on their Goods, &c. by Virtue of that Power the Persian King had given him, saith Grotius here; as also in ver. 8. This was a Charm that set them all a packing.
Mark 3. When thus fairly rid of those foul Trouble-Towns, He (as Governor ) commanded the Levites to come and keep the Gates of the Temple (that no profane Person should enter therein) and to sanctify the Sabbath, not only by separating the Precious from the Vile, Jer. 15.19. but also by seeing that the whole Worship of God be rightly carried on, &c.
N.B. 1. Those Priests and Levites, do not plead Exemption from the Power of the Civil Magistrate here, as Popish Priests do in our Day; to whom it may be said [ Ye take too much upon you ye Sons of Levi: Or rather, Ye Limbs of Antichrist. ]
N.B. 2. Nehemiah explains his [Remember me, ver. 14.] with adding [O spare me] ver. 22. which plainly shows (saith Wolfius ) that he fixed his Confidence, not in his own Merit, but in God's Mercy. Misericordia Domini est Meritum meum, saith Bernardus, &c. God's Mercy is my best Merit, so Nehemiah craveth God's sparing Mercy, being conscious to himself of a multitude of Failures; which moved him to plead the multitude of God's Mercies, as David did, Psalm 51.1. God's Mercy being great, is the best ground of Man's Hope, for the Pardon of our many and great Sins, &c.
The Fourth Part relateth to the fourth Malady and Remedy.
Remarks First upon this Fourth Malady; as
First, This quick-sighted Governor (as before) soon saw some Jews that had Married Wives of Ashdod, &c. ver. 23. that is, Daughters of the Philistines, &c. inveterate Enemies to Israel. N.B. One would wonder, that any Jews, who were of the Holy Seed, and professed the true Religion durst take outlandish Wives, of a false Religion (which was no better than Irreligion ) and cause them to cohabit with them, as Hoshebu N • shim, Hebr. signifies, especially considering, how Ezra had Reform'd those strange Marriages, Ezra 10.10, 17, &c. and Nehemiah had so solemnly sworn them by a Covenant to the contrary, Chap. 10.29, 30. but the wonder may cease by the Apostles Distinction: These were Jews outwardly only, Rom. 2.28.
Remark the Second, Nehemiah smartly observed also, How the Children of these mixed Marriages [ Chat si medabbar, Hebr.] spake half the Language of Ashdod, ver. 2 • . which their Mothers had instilled into them together with their Principles and Manners, because (saith Sanctius ) Mothers are most familiar with Children, and so have the greater Advantage, either to perfume or to poison them: They could not speak the Jews Language, though it was their Fathers Speech, but had a mixture both of their Mothers Speech and Spirit: Here Partus sequitur Ventrem, the Birth followed the Belly, as the Conclusion follows the weaker Proposition. N.B. All Evil is down Hill, with Wind and Tid • , so as Children are brought more easily by the Mother to learn Evil, than by the Father to learn anything that is good: Children do more generally Matrizare than Patrizare, commonly take after the Mother (as did most of those Idolatrous Kings of Judah ) and follow the worser side, though it be the weaker Vessel, &c.
Remark the Third, This Fourth Malady of mixed Marriages, make Learned Men unanimously affirm, that this was the very Time, wherein God sent Malachi (the last Prophet of the Old Testament Prophets ) to reprove this very Sin (as well as Nehemiah to remove it) which he doth, Mal. 2.11. compared with Neh. 13.23, 28. and Dr. Lightfoot observeth other Harmonies betwixt these two, the Sacred Reprover and the Civil Reformer: As 1. In this of unlawful Marriages; so 2. Against their sinful Detension of Tithes, Mal. 3.8. with Neh. 13.10, 11. and 3. Against other profaneness, Mal. 1.13. and 2.8. with Neh. 13.15, &c. some indeed suppose this Malachi (which signifies my Messenger ) to be Ezra, because Ezra was the Lord's special Messenger, therefore many of the Ancient Fathers, and latter Writers suppose Ezra and Malachi to be one and the same Person, but that Matter is not material: Whoever he was, this Prophet of God found that Manoah could not cry loud enough, saying to his Son Sampson [ Is there never a Woman among the Daughters of thy Brethren, or among all God's People, that thou goest to take a Wife of the uncircumcis'd Philistines?] But those Jews of this Day, turned the deaf Ear to Manoah 's Cry, Judge. 14.3. Those Jews here, when newly returned out of their Captivity, and scarce well warmed in their own Nests at home, but fall afresh into their old Trade of Treachery, and Work wickedly with both Hands earnestly, in taking to themselves Wives of the Philistines, who were of the cursed Canaanites, Josh. 13.2, 3.
Sec • ndly, Remarks upon the Fourth Remedy follow; as
First, Nehemiah 's Severity against those Delinquents to redress and reform that God provoking Malady, ver. 25. his Holy Zeal so transported him, that he with much earnestness, executed unusual Punishments upon them, saith Grotius: In the General, he inflicted just Punishment upon the Offenders, both by Deeds and by Words, 1. By Deeds in causing them to be excommunicated, and cast out of the Society and Privileges of God's People: So say Sanctius, Vatablus, &c. and Wolfius adds, he spared not Princes nor Priests, no more than the common People; and 'tis said; he smote some of the worst of those Sinners, which he might do as chief Governor, or cause it to be done, Deut. 25.2. Yea, and pluck off their Hair, as Baldness was a Badge of Slavery and Sorrow, Isa. 3.24. and 15.2. Jer. 48.37. Ezek. 29.18. And 2. By Words sharply reproving them for breaking their Oath, and bringing the Curse they had imprecated upon themselves, Chap. 10.29. and then makes them swear again, aggravating their Sin by an Argument from the greater to the lesser, ver. 26, 27. saying, if none-such Solomon (both for Wealth and Wisdom ) was drawn away by strange Wives unto strange Sins, if this befell such a Green-Tree, what may Dry Trees expect? &c.
Remark the Second, Nehemiah 's Severity in special, against one of the Sons of Joiada ( Eliashib the High Priest's Son, ver. 28.) whom he banished forever from all Civil Society, either at Court or in the City: This Priest is not named here, but Wolfius out of Josephus, calls him Manasseh, who Married Sanballat 's Daughter, N.B. Who being banished to Samaria, Sanballat built him a fair Temple upon Mount Gerizim (near the City Shechem ) and to keep him with his Wife, made him the High Priest thereof: Thus this Vile Apostate (Brother to Jaddua the right High Priest, who met great Alexander as before) drew many other profane Priests like himself, and many People also, (who would not put away their strange Wives ) unto this Mock Temple of Sanballat; and so became the first Founder of that deadly Feud, and Sad Schism betwixt the Jews and the Samaritans, so as there was no dealings between them, John 4.9.
Remark the Third, Nehemiah (in his Vezakarah lehem, Hebr. Remember them O my God ) ver. 29. turns the incorrigible of those Priests (that hated to be Reformed ) over unto God to be punished by himself for polluting the Priesthood, and profaning the Covenant of that sacred Function, wherein God had promised to give them an Everlasting Office, Numb. 25.12, 13. 1 Sam. 2.30. Mal. 2.4, 5. and wherein they had likewise reciprocally promised all faithfulness on their Part, according to the Holy Rules God gave them, Levite. 8.35. and 21.1, &c. and 22.2, &c. Vatablus saith here. N.B. Woe to those Priests that should outshine all others in godly Patterns, yet dare to debauch the People by their wicked Practices: Corruptio optimi est pessima, the sweetest Wine makes the sourest Vinegar, and a wicked Priest is the worst of Mankind; and woe to such profane Priests whom God's People do thus turn over unto God to punish.
Remark the Fourth, Nehemiah 's purging the Priest-hood, &c. ver. 30, 31.
Mark 1. He made all the Ministers of the House of God, put away their strange Wives and the Children born of them, as Chap. 9.2. and such as would not do so, he forced them to forsake both the Temple, and the Land of their Nativity, lest they should corrupt others.
Mark 2. When he had purged away all the filth and rubbish from the Priesthood, and made clean Work, he sets all such as willingly Reformed in their several Stations, appertaining to them, in their sacred Function, so caused the Priesthood to shine again, as the Word here, Tahar, Hebr. ver. 30. signifieth.
Mark 3. He prepareth the Wood-offering, which (saith Vatablus ) was the sacred fuel to nourish the Celestial Fire, to keep it always burning upon God's Altar: And the first-Fruits likewise, see Chap. 10.34, 35. Grotius out of Josephus saith, there was a solemn Day appointed to be observed in Memory of this Wood-offering, called 〈 in non-Latin alphabet 〉 , i. e. A bearing of Wood, observing both a Season to cut it, and a Season to carry it.
Remark the Fifth, The most sweet Conclusion of the Old Testament History, a sacred Sentence of his fervent Supplication.
Mark 1. Nehemiah had prayed before, that God would remember those profane Priests for evil, ver. 29. and now he shuts up his hole History with this pithy and pregnant Prayer for himself [Remember me, O my God for good] ver. 31. as he had done, ver. 15. and ver. 22. and Chap. 5.19. wherein he doth not Brag or Boast of his good Deeds, but only produceth them in his Prayer, as blessed Testimonies of his Sincerity, whereof he begs God's gracious acceptance; he prays with so much Reverence as to God, yet with so much Confidence as to his God, &c.
Mark 2. This Devout Sentence in Nehemiah 's last Supplication, is the closing sweet-bit of the Old Testament-Times upon sacred Record, for though the Book of Esther be set after this, yet is it an History of many Years before this, as is abovesaid: As for the Prophets, they all but the three Last, lived before the Captivity: Haggai and Zechariah prophesy'd while the Temple was in building, Malachi when it was built (saith Mr. Pemble ) reproving mixed Marriages, &c.
Mark 3. Learned Dr. Lightfoot excellently observeth, that though the Scripture be utterly silent, to express the number of the Years of the Reign of Artaxerxes Ahasuerus (who was Husband to Queen Esther long before Nehemiah 's last return to Jerusalem ) or of any of his Successors, in clear Expressions, so that we are not told how long he Reigned: Yet the Scripture mentions Artaxerxes Darius his second Year, Ezra 4.24. his fourth Year, Zech. 7.1. his sixth Year, Ezra 6.15. his seventh Year, Ezra 7.8. his twentieth Year, Neh. 1.1. and 2.1. and his thirty second Year, Neh. 13.6. but how long he farther Reigned, the Scripture gives no account, no more than of the former Kings, and here the Chronicle of the Old Testament -Times (as to any express Terms) endeth.
N. B. 1. It seemed good to the Holy Ghost (as the Phrase is, Acts 15.28.) and to his sacred Penmen, to Name some several Years of those Kings, intending to continue the Scripture Chronicle, until the City Jerusalem was completed, and the Temple thereof was completely Reformed, and its Worship reduced to its Primitive Purity of the legal Priesthood; and there to end the Church's Annals, &c.
N. B. 2. The former of the two last Prophets; namely Zechariah, doth indeed Prophesy concerning the coming of Christ, of his Riding upon an Ass, Zech. 9.1, 9. of his confounding the three Shepherds (to wit, the Pharisees, Sadducees, and Esseans ) and of his being Sold for thirty pieces of Silver, Zech. 11.8, 12. and of his Disciples to be scattered, Zech. 13.7. and of divers Jews mourning over him whom they had pierced, Zech. 12.10. as likewise of the City and Temple (now restored to their pristine Beauty) their second Destruction, Zech. 11.1, &c. because of their unbelief: Though the Time of Zechariah 's prophesying be expressed as above, yet have we no History of the Time between these Times.
N. B. 3. The latter of the two last Prophets; namely Malachi, concludeth his Prophecy, Chap. 4. with an Exhortation to the Jews, to study well the Law of Moses, and the Old Testament, and giveth them an Expectation of Elias 's coming, namely John the Baptist at the beginning of the New Testament: Because after the Death of this Prophet Malachi, the Spirit of Prophecy was to depart with this Malachi from the Jews, and was a Stranger among them, until the dawning of the Gospel. 'It is true, some Apocryphal Books were writ betwixt those Times, but they all wanted the dictating of that Holy Spirit, which was now departed.
N. B. 4. Malachi concludeth the Canonical Books of the Old Testament, with a Prediction