ANNOTATIONS ON THE BOOK OF EZRA

THE ARGUMENT

The polity of the Jews never was in greater misery than in the Babylonish captivity. This book sets out their return from the same. There were three worthies that God stirred up to do much good to his people after their return: I. Zerubbabel, who built the temple and altar, ch. 3:2, 3, 10 & 5:2 & 6:14. II. Ezra, who reformed religion, ch. 9 & 10. III. Nehemiah, who built the walls of the city, Neh. 2:3, etc. The history of the two former is set down in this book. Of Zerubbabel in the first six chapters. Of Ezra in the four last chapters. This book is supposed to contain an history of an hundred forty and six years. There is express mention made of six Persian monarchs, in whose days the acts contained in this book were accomplished. I. Cyrus, ch. 1:1. II. Darius, ch. 4:5. III. Ahasuerus, ch. 4:6. IV. Artaxerxes, ch. 4:7. V. Another Darius, ch. 5:6, etc. VI. Another Artaxerxes, ch. 7:1. Of these several monarchs see the several places here quoted.

THE TITLE

{Ezra} This is the title of the book following. It is called Ezra, by reason of the penman thereof, whose name was Ezra. Ezra, according to the notation thereof, signifies an helper. And he well answered his name; for he was a great helper of the church of God: and that in a most seasonable time, when the church was in great affliction. Of this man see more, Ezra 7:1, 6, etc. Sundry books carry the name of the penmen thereof, as most of the prophets. Besides, a great part of this book contains memorable acts of Ezra; and that from the beginning of the seventh chapter to the end of the book. Sundry books have their name or title from such a ground. So Joshua contains the acts of Joshua; Judges of judges; Ruth of Ruth; Nehemiah of Nehemiah. Ezra is supposed to be the penman of sundry other books of sacred Scripture; as of the two books of Chronicles (see the last note on the last verse of the second book of Chronicles), of Nehemiah, which by many is called the second book of Ezra, and of Malachi; for by reason of the time wherein that prophecy was written, and of the matter contained therein, Malachi is supposed to be Ezra; for Malachi may be taken appellatively for a messenger.

CHAPTER 1

Verse 1. {Now in the first year of Cyrus, etc.} Heb. and in one year. The copulative particle and is set down in the beginning of this book, and also 2 Chr. 36:22, to show that this is a continuance of the history of the Jews. Mention is made 2 Chr. 36:21 of threescore and ten years, which were the years of the Jews’ captivity. Thus this book depends upon Chronicles. As for that Hebrew phrase, it is usual both with the Hebrews and Greeks to put a numeral particle for a cardinal, as one for the first: see Gen. 1:5; Exo. 28:17; Matt. 28:1; Acts 20:7. This chapter sets down the ground of the Jews’ return from captivity into their own land; the persons that went; and the treasures that they carried with them. The ground was a proclamation that Cyrus made to that purpose: and that is from the beginning of the chapter to the fifth verse. In that proclamation is noted the motive that stirred him up to make it; and the matter contained in it, vv. 1, 2, 3, 4. Of the motive, which was God’s stirring him up thereunto, see 2 Chr. 36:22.

Verse 2. {Thus saith Cyrus king of Persia, etc.} Here begins the matter of the proclamation; wherein another motive is set down, God’s express charge in this verse; and what Cyrus himself permits, v. 3, and commands others, v. 4. Of this second motive see 2 Chr. 36:23.

Verse 3. {Who is there among you of all his people?} See 2 Chr. 36:22.

{his God be with him} In 2 Chr. 36:23 this clause is thus expressed, the Lord his God, etc., whereby both the supreme sovereignty of God, in this title Lord; and also that special relation which is betwixt God and every professor of the true religion is acknowledged.

{and let him go up to Jerusalem, which is in Judah} Of this phrase see 2 Chr. 36:23.

{and build the house of the Lord} God gave him in charge to do this, v. 2, and therefore he lays it as a charge upon the Jews to do it.

{God of Israel} See 1 Kings 8:15. Cyrus, though a heathen king, by conversing with some of the Jews, had learned Canaan’s dialect, the language of God’s people.

{(he is God)} This being included in a parenthesis carries great emphasis with it. It shows his knowledge and acknowledgment of Jehovah the Lord God of Israel to be the only true God, as 1 Kings 18:19; Dan. 3:19 & 6:26, and withal, it imports the reason why he was so careful to have the house of the Lord built, namely, because He is the God.

{which is in Jerusalem} If this be referred to the clause immediately going before, it shows that the true God did especially manifest himself in his church, which was at Jerusalem. But otherwise, if it has relation to the house of God, it does point out the place where the house of the Lord was to be built.

Verse 4. {And whosoever remaineth in any place where he sojourneth} This is spoken of such as sojourned abroad as strangers in any place of their captivity, and were poor and indigent, having no means to bear the charges of their travel, or to help them in their journey.

{let the men of his place} That dwelt near about him. Some apply this to such Jews as, being well seated in their captivity, were not willing to remove and go to Jerusalem. Others apply it to such heathen as dwelt near to the poor and impotent Jews. There is no reason to restrain this charge to the one or other sort: it may well be extended to all of all sorts, Jews and heathen.

{help him} Heb. lift him up. They who are poor and want means to go on in their journey are as men fallen, and not able of themselves to rise, and therefore must be lifted up.

{with silver and with gold} With these commodities all other needful things might be provided.

{and with goods} The Hebrew word translated goods is of the singular number, and comprises under it all manner of things that men ordinarily possess: and is sometimes translated substance, Gen. 15:14. It has as large extent as our English word chattels.

{and with beasts} Both such as might be of use to carry them and their goods, and also for food.

{besides the freewill offering for the house of God} Cyrus supposed that many both of the Jews that tarried in their places, and also of the heathen that had so conversed with the Jews as to be instructed by them concerning the God of Israel to be the only true God, would freely of their own accord offer something towards the building of the house of God: but besides such freewill offerings, he would have the poor and needy to be provided for in their journey.

{that is in Jerusalem} This has reference to the house of God. See v. 3.

Verse 5. {Then rose up} This phrase implies a ready, forward, speedy enterprising of a thing. See 1 Kings 14:1, 4.

{the chief of the fathers} See 1 Kings 8:1; 1 Chr. 1:2. These were such as were most eminent among the Jews in the captivity, and were formerly governors over others.

{of Judah and Benjamin} These were the two tribes that cleaved close to the house of David; and which were carried captives into Babylon. The other tribes were long before carried captives into Assyria, 2 Kings 17:6.

{and the priests and the Levites} These at the revolt of the ten tribes came out of their several cities and habitations to the kingdom of Judah, 2 Chr. 11:13, 14, and remained in Judah till the time of the captivity, and were carried away into Babylon.

{with all them whose Spirit God had raised to go up} This has reference to such of the other tribes who had associated themselves with Judah and Benjamin; namely, of the children of Ephraim and Manasseh, 1 Chr. 9:3. These were moved by the inward work of God’s Spirit to go with their brethren; for there was no outward means to enforce them.

{to build the house of the Lord} This was the main end why Cyrus sent them, v. 3, and this end also they aimed at rather than their own liberty.

{which is in Jerusalem} See v. 3.

Verse 6. {And all they that were about them} These were such as are set out under this phrase men of his place, v. 4.

{strengthened their hands} I.e., helped them. By the things which they gave them they enabled them which went to Jerusalem the better to travel in their journey, and to do their work for which they were sent for to Jerusalem.

{with vessels of silver} This word vessels is of a large extent. See 1 Kings 7:48, 51. Here it is to be taken in the largest extent, for anything that was made of silver or of gold; which their neighbors gave unto them as gifts and presents to carry with them.

{with gold, with goods, and with beasts} See v. 4.

{and with precious things} See 2 Chr. 21:3.

{besides all that was willingly offered} These are called freewill offerings, v. 4.

Verse 7. {Also Cyrus the king} See 2 Chr. 36:22.

{brought forth the vessels of the house of the Lord} Such as Solomon had made for the use of the temple. See 1 Kings 7:48, 57.

{which Nebuchadnezzar had brought forth out of Jerusalem} These were such as are mentioned, 2 Kings 24:13 & 25:16; 2 Chr. 26:7. Of the vessels which Nebuchadnezzar took from the house of God, some were broken or cut in pieces, 2 Kings 24:13, others preserved whole and entire: these especially are here meant.

{And have put them into the house of his gods} His idols are called gods, by reason of that opinion which idolaters had of them. The idols of Babel were especially Bel and Nebo, Isa. 46:1. What was sanctified for the house of the true God, that idolaters dedicated to their idol; this profanation of holy things did not make them altogether unfit for the house of God, they being sanctified again, and dedicated unto God for his service.

Verse 8. {Even those did Cyrus king of Persia} Of this title see 2 Chr. 36:22.

{bring forth by the hand of Mithredath the treasurer} This was one to whom Cyrus had given the charge of those treasures that were taken in Babylon.

{and numbered them} I.e., gave them by tale and number.

{unto Sheshbazzar} Some take this man to be a kind of legate or especial guide whom the king of Persia appointed to conduct the Jews to their land, and called Prince of the Jews, because he was for that purpose set over them. The notation of the name Sheshbazzar imports joy in tribulation: a name pertinent to this office that was now committed to his charge, namely, to conduct the Jews unto their own land, and to carry with them the vessels of the house of God. The more general and more probable opinion is, that this Sheshbazzar was Zerubbabel. In which respect the title following, Prince of Judah, may most properly be applied to him. Besides, the same work that was done by Zerubbabel is applied to him; for Zerubbabel is said to begin to build the house of God, ch. 5:2, and Sheshbazzar is said to lay the foundation of the house of God, ch. 5:16. His name might be changed from Zerubbabel to Sheshbazzar, as Daniel’s was, from Daniel to Belteshazzar, Dan. 1:7.

{the prince of Judah} Zerubbabel was prince of Judah by birth and by designment. By birth, being the son or grandchild of Shealtiel, who was of the lineage of David. See ch. 3:2; 1 Chron. 3:17, 19; Matt. 1:12; Luke 3:27. He was also a prince by designment, being made governor by Cyrus; chap. 5:14.

Verse 9. {And this is the number of them} Because the instruments hereafter following were of special use and great worth, the particular number of them is set down: and that the rather, to evidence the faithfulness of them who were entrusted therewith.

{thirty chargers of gold, a thousand chargers of silver} Howsoever vessels of gold be more precious than of silver, yet they of silver are most useful; therefore the chargers of silver were many more than of gold. These chargers might be to lay on such parts of the sacrifices as were to be set before priests and others to be eaten.

{nine and twenty knives} Knives were to kill and flay and cut in pieces such beasts as were sacrificed, and for other uses. Some might be very large ones, others of less size; all of them hafted with gold or silver, or otherwise trimmed with such precious things as made them to be laid up amongst the treasures.

Verse 10. {Thirty basons of gold} Of the use of basins see 1 Kings 7:40.

{silver basons of a second sort} Or, of another sort than the former. Some make the difference to be in quantity, some in use; that the golden basins were for the holy place; the silver for the priests’ courts and chambers, and for several uses in them.

{a four hundred and ten} The many uses whereunto they were put, required that there should be such a number of them.

{and other vessels a thousand} These were vessels of a less size. Many kinds of them are reckoned up, 1 Kings 7:50. Some thus read it, other vessels by thousands: implying thereby that these other vessels were given, not by their special kinds, but promiscuously by thousands.

Verse 11. {All the vessels of gold and of silver were five thousand and four hundred} There are not so many mentioned before: here therefore is implied that the vessels before named and others added thereunto, in all made up so many.

{All these did Sheshbazzar} Of this name see v. 8.

{bring up with them of the captivity} Heb. the transportation. With them that had been captives in Babylon.

{that were brought up from Babylon unto Jerusalem} The meaning is, that even then when the captive Jews returned from Babylon to Jerusalem, then were the forementioned vessels carried along with them.

CHAPTER 2

Verse 1. {Now these are} In this chapter there is a catalogue of such as returned out of the captivity unto Judah. This catalogue is again set down Neh. 7:5, 6, etc. They are both the same in substance, though they differ in some circumstances. The circumstances may easily be reconciled. They are either in different names of the same persons: or, in the number of persons. Sometimes more are set down in one place than in the other; and sometimes fewer. For different names, it is frequent in Scripture to give two or three names to one and the same person. See 1 Chron. 3:1, 15. For the difference in number, these may be the reasons thereof. First, some came to Jerusalem which had not set down their names in Babylon; they being added to the other increased their number. See vv. 5, 6. Others that had set down their names to go to Jerusalem, either went not, or died in the way; and in that respect made the number first set down the less. Thus in 2 Sam. 5:14, 15, 16 there are but eleven sons of David set down to be born in Jerusalem; whereas in 1 Chron. 3:5, 6, 7, 8 there are thirteen reckoned up; for two of them died in their infancy, or at least before they had issue; and therefore are not reckoned up in that catalogue which is set down 2 Sam. 5:14, etc. In this catalogue the number of those that set down their names in Babylon is registered: but in Neh. 7:7, etc., the number of those that came to Jerusalem is reckoned up. If there be more in this catalogue than in that, then more set down their names than came to Jerusalem: either because they changed their mind, or died in the way. If there be more in Neh. 5:7, etc., then more came to Jerusalem than set down their names in Babylon.

{the children of the province} They are called children of the province, because they were such as belonged to Judah, which at that time was made a province. Such a country is called a province, as being subdued by an enemy is kept under tribute; and in subjection to another supreme governor. Thus is Judah called a province, ch. 5:8; Neh. 1:3; Acts 25:1. Some conceive them to be called children of the province, because they had a long time lived as captives in Babylon; whereas others were scattered up and down in other countries. But this application of the phrase is not so proper as the former.

{that went out of the captivity} Out of those places where they had a long time remained captives.

{of those which had been carried away} Namely, from Jerusalem and Judah.

{whom Nebuchadnezzar the king of Babylon had carried away into Babylon} 2 Kings 24:15, 16 & 25:11.

{and came again unto Jerusalem and Judah} See ch. 1:5.

{every one unto his city} Some take this of the city which belonged to them before they were carried away out of Judah: but it may more fitly be taken of such cities as were designed unto them by such as had the ordering and disposing of them that returned from the captivity to their several places: so as the city wherein such and such a one was then placed was counted his city.

Verse 2. {which came with Zerubbabel, etc.} Those eleven which are here by name set down in this verse, were all of them guides and governors to the rest; and therefore it is said of the rest that came, they came with Zerubbabel, etc. Zerubbabel is the same that was called Sheshbazzar, ch. 1:8. He was the chief governor over the Jews, in regard of their civil or political state. See the note on this phrase Prince of Judah, ch. 1:8. He is called governor of Judah, Hag. 1:1.

{Joshua} This is he that is called Joshua, Zech. 3:1. He was high priest. Both these were principal men about ordering the state of the Jews, after their return from captivity, especially about building the temple, ch. 5:1; Hag. 1:14.

{Nehemiah} It is very probable that this was another man than he whose history is at large related in the book called Nehemiah: for that history was more than an hundred years after this. If this were that Nehemiah, then he is here set down by anticipation: for he came long after this to Jerusalem.

{Seraiah} Or, Azariah; for so he is called, Neh. 7:7. The father of Ezra was of this name: but he was slain by Nebuchadnezzar at the taking of Jerusalem, 2 Kings 25:18, 21.

{Reelaiah} There is nothing recorded of this man elsewhere. Some take him to be the same man that is called Raamiah, Neh. 7:7.

{Mordecai} This also was another than he whose history is related, Esth. 2:5, etc., for he remained in the land of his captivity.

{Bilshan, Mispar} Or, Mispereth, Neh. 7:7.

{Bigvai, Rehum, etc.} Or, Nehum, Neh. 7:7. There are twelve governors reckoned up, Neh. 7:7. Yet here but eleven; for Nahamani is not here mentioned, he gave not up his name with the rest that returned in Babylon, and therefore is not here set down.

{the number of the men of the people of Israel} This has relation to those that follow. By this phrase men of the people of Israel, they that follow are distinguished from those that are named before; for they were eminent men, princes and governors; they that follow of the common sort, we call them the common people.

Verse 3. {The children of Parosh} This may be he whose son built part of the wall of Jerusalem, Neh. 3:25. Children cannot be here properly taken for such as are begotten of a man. The multitude of them here set down admits not that signification of the word; they must therefore be taken for such as belonged to his family, or were under his command; and so he was a head and father to them all. As they who are mentioned v. 2 were guides and governors, so these men that follow by name, were heads and fathers of the several companies that are joined to them.

{two thousand an hundred seventy and two} This number shows that he had a great command.

Verse 4. {The children of Shephatiah three hundred seventy and two} These were a great multitude, though not so many as the former.

Verse 5. {The children of Arah seven hundred seventy and five} Of these but six hundred fifty and two gave up their names in Babylon to return; for there are no more reckoned up, Neh. 7:10. Or at least, there came no more into Judah. An hundred twenty and three might not come out of Babylon, though they had set down their names; or might die by the way. See the first note on this chapter.

Verse 6. {The children of Pahath-moab} Some of his progenitors might dwell in Moab, and thereupon he have this title Moab, added to his name. Others make these two names, Pahath, Moab, to set out two distinct persons; as if they had been joined together with a copulative, and.

{of the children of Jeshua and Joab} This has reference to the former names Pahath-moab. Whether they were one or two men, he, or they and their posterity were of Jeshua and Joab.

{two thousand eight hundred and twelve} There are six more added, Neh. 7:11. It is probable that six more of that company came to Judea, than had given up their names in Babylon. See v. 1.

Verse 7. {The children of Elam} See v. 3.

{a thousand two hundred fifty and four} This agrees with Neh. 7:12.

Verse 8. {The children of Zattu nine hundred forty and five} Here are an hundred more than in Neh. 7:13. They might die in the way, or tarry in Babylon after they had set down their names. See v. 1.

Verse 9. {The children of Zaccai seven hundred and threescore} So Neh. 7:14.

Verse 10. {The children of Bani} Or, Binnui, Neh. 7:15.

{six hundred forty and two} There are six more added, Neh. 7:15. These came to Jerusalem, though they had not set down their names in Babylon.

Verse 11. {The children of Bebai six hundred twenty and three} There are five added to these, Neh. 7:16. See v. 10.

Verse 12. {The children of Azgad a thousand two hundred twenty and two} There are set down two thousand three hundred twenty and two, Neh. 7:17. Namely, eleven hundred more. These had not given up their names in Babylon. See v. 1.

Verse 13. {The children of Adonikam six hundred sixty and six} There is one more added, Neh. 7:18, who gave not up his name in Babylon.

Verse 14. {The children of Bigvai two thousand fifty and six} There are eleven more added, Neh. 7:18.

Verse 15. {The children of Adin four hundred fifty and four} There are two hundred and one more added, Neh. 7:20.

Verse 16. {The children of Ater of Hezekiah} Either this Ater descended from Hezekiah the king by a younger son; or there was another man of that name, from whom he descended.

{ninety and eight} So Neh. 7:21.

Verse 17. {The children of Bezai, three hundred twenty and three} One more is added, Neh. 7:23.

Verse 18. {The children of Jorah} Or, Hariph, Neh. 7:24. This man might have two names. See v. 1.

{an hundred and twelve} See Neh. 7:24.

Verse 19. {The children of Hashum two hundred twenty and three} In Neh. 7:22, this man is set down next to Ater of Hezekiah, and an hundred and five more of his posterity reckoned up. See v. 1.

Verse 20. {The children of Gibbar (or Gibeon) ninety and five} So Neh. 7:25. Some take these to be the Gibeonites, of the tribe of Benjamin. See Josh. 18:25.

Verse 21. {The children of Bethlehem} Most interpreters account most of the names from this place to v. 36 to be the names of places; and such as are called children of them, to be the posterity of those that inhabited those places. Bethlehem was in the tribe of Judah, Judg. 17:7; Matt. 2:1. There is added to Bethlehem, Netophah, Neh. 7:26, but that place is set alone by itself in the next verse.

{an hundred twenty and three} See v. 22.

Verse 22. {The children of Netophah fifty and six} To this place and to Bethlehem there is attributed an hundred fourscore and eight, which were nine more than here is added to these two places distinctly; so as the two numbers here set down vv. 21, 22 are comprised under that one number, Neh. 7:26, and nine more added thereunto, which nine came to Jerusalem, but did not register their names in Babylon. See v. 1.

Verse 23. {The men of Anathoth} This city was in Benjamin, Josh. 21:18. This word men is used in the same sense that children, v. 21.

{an hundred twenty and eight} So Neh. 7:27.

Verse 24. {The children of Azmaveth} Or, Bethazmaveth, which is the house of Azmaveth.

{forty and two} So Neh. 7:28.

Verse 25. {The children of Kirjath-arim, Chephirah, and Beeroth, seven hundred forty and three} So Neh. 7:28. The first name is also called Kirjath-jearim. These three cities belonged to the Gibeonites, when they made peace with Israel, Josh. 9:17. Kirjath-jearim was in the tribe of Judah, Josh. 15:9. Chephirah and Beeroth were in the tribe of Benjamin, Josh. 18:25, 26.

Verse 26. {The children of Ramah and Gaba} These two cities were in the tribe of Benjamin, Josh. 18:24, 25.

{six hundred twenty and one} So Neh. 7:30.

Verse 27. {The men of Michmas an hundred twenty and two} So Neh. 7:31. Of this word men see v. 23.

Verse 28. {The men of Bethel and Ai} Bethel and Ai were cities of Benjamin, Josh. 18:22 & 12:9.

{two hundred twenty and three} Here are an hundred more than in Neh. 7:32. These either changed their minds after they had registered their names in Babylon; or died in the way. See v. 1.

Verse 29. {The children of Nebo fifty and two} Nebo was in the tribe of Reuben, Num. 32:37, 38. But that Nebo cannot be here meant; for here are reckoned only such cities as were in the tribes of Judah and Benjamin. There was a city called Nob, which was a city appertaining to the priests, 1 Sam. 22:19. This might be called Nebo, and to distinguish it from the other Nebo beyond Jordan, it is thus expressed, the men of the other Nebo, Neh. 7:33.

Verse 30. {The children of Magbish, an hundred fifty and six} This company is wholly omitted in Nehemiah, ch. 7. There is no mention elsewhere made of Magbish. The name is supposed to be the name of a man.

Verse 31. {The children of the other Elam a thousand two hundred fifty and four} So Neh. 7:34, the same name: and same number is set down v. 7. But this particle of distinction other shows that this was another man. Elam is in other places the name of a city or country; as Gen. 14:1; Isa. 11:11; Jer. 25:25. But also the name of a man, 1 Chron. 8:24 & 26:3, and so in this place taken to be.

Verse 32. {The children of Harim three hundred and twenty} So Neh. 7:35. Harim is also the name of a man: there was another before this of that name in David’s time, 1 Chron. 24:8. Frequent mention is made of this man after the captivity; or at least of another of that name; as ch. 10:21, 31; Neh. 3:11 & 10:5, 17 & 12:15.

Verse 33. {The children of Lod, Hadid and Ono} These three were the names of cities, 1 Chron. 8:12; Neh. 11:34, 35. Yet some take them here to be names of men. Hadid in some copies is made Harid.

{seven hundred twenty and five} There wants four of this number in Neh. 7:37. They came not to Jerusalem. See v. 1.

Verse 34. {The children of Jericho three hundred forty and five} So Neh. 7:36. Jericho was the name of a place, Josh. 2:1 & 6:1. See Neh. 3:2.

Verse 35. {The children of Senaah three thousand six hundred and thirty} There are three hundred more added, Neh. 7:38. These came to Jerusalem, but entered not their names at Babylon. See v. 1.

Verse 36. {Priests} Having hitherto set down such princes and heads of families as were of Judah and Benjamin, he proceeds now to set down the companies of the tribe of Levi: and that according to their several divisions: as priests, who all descended from Aaron; Levites, v. 40, who attended the priests in their several services; singers, v. 41, who were in special to praise the Lord with singing and instruments; and porters, v. 42, who attended the gates. See 1 Chr. 25:1.

{the children of Jedaiah, of the house of Jeshua, nine hundred seventy and three} So Neh. 7:39. Jedaiah was the head of a family in David’s time; to whom the second lot fell: so as he was in the second rank or order of priests, 1 Chr. 24:7. This name Jeshua is mentioned v. 2. But whether the same man be here meant, is uncertain: but certain it is that he was a prince and eminent man among the priests in the captivity.

Verse 37. {The children of Immer, a thousand fifty and two} So Neh. 7:40. Immer was also one of the heads in David’s time, to whom the sixteenth lot fell, 1 Chr. 24:14.

Verse 38. {The children of Pashur, a thousand two hundred forty and seven} So Neh. 7:41. Of him mention is made 1 Chr. 9:12.

Verse 39. {The children of Harim, a thousand and seventeen} So Neh. 7:42. This is another man distinct from him that is mentioned, v. 32. He was one of the princes of Judah: this, one of the priests. To this man fell the third lot in David’s time, 1 Chr. 24:8.

Verse 40. {The Levites} These being distinguished from singers, v. 41, and from porters, v. 42, intend such as attended upon the priests. See 1 Chr. 25:1.

{the children of Jeshua, and Kadmiel} This Jeshua was another than he that is mentioned v. 2, who was high priest. Jeshua and Kadmiel were counted among the chief of the Levites after the captivity, Neh. 12:24. They are oft joined together in their holy services, ch. 3:9; Neh. 9:4, 5 & 10:9.

{of the children of Hodaviah} Or, Judah, ch. 3:9, called also Hodevah, Neh. 7:43. As Jeshua and Kadmiel, so their posterity descended from Hodaviah, and were reckoned in the number of his posterity. See a like phrase v. 6.

{seventy and four} So Neh. 7:43.

Verse 41. {The singers} Of these see 1 Chr. 25:1, etc.

{the children of Asaph} He was a principal musician. See 1 Chr. 6:39.

{an hundred twenty and eight} Twenty more are added to this number, Neh. 7:44.

Verse 42. {The children of the porters} Of porters in the temple see 1 Chr. 26:1.

{the children of Shallum, etc.} Here are six heads of the families of porters, whereof three were of old; namely, Shallum, Talmon, Akkub; of whom see 1 Chron. 9:17. Talmon and Akkub are again joined together, Neh. 11:19 & 12:25. But of Ater, Hatita, and Shobai, there is no other mention than in this catalogue.

{in all, an hundred thirty and nine} Here is one more reckoned up than in Neh. 7:51. See the reason verse 1. This number comprises all the children of the six forementioned porters.

Verse 43. {The Nethinims} These were Gibeonites devoted to the inferior services appertaining to the temple, and incorporated into the body of the children of Israel. Of them see 1 Chr. 9:2.

{the children of Ziha, etc.} There are five and thirty fathers, or heads of families from this place to v. 55 reckoned by name; but the number of children appertaining to them, is not in particular set down under every head: only the general sum of them all is noted v. 58. There are but two and thirty of these fathers reckoned up, Neh. 7:46, etc. For Akkub, v. 45, Hagab, v. 46, and Asnah, v. 50, are left out in that catalogue. Some variation there is in names which we will note in order.

Verse 44. {Siaha} Or, Sia, Neh. 7:47.

Verse 46. {Shalmai} Or, Shamlai.

Verse 50. {Nephushim} Or, Nephishesim, Neh. 7:52.

Verse 52. {Bazluth} Or, Bazlith, Neh. 7:54.

Verse 55. {The children of Solomon’s servants} These that are styled Solomon’s servants were strangers, but incorporated into the commonwealth of Israel, as the Nethinims, v. 43. Of the reason of this title Solomon’s servants, see 1 Kings 9:21.

{the children of Sotai, etc.} The posterity of Solomon’s servants are set down under their particular heads, as the Nethinims were, v. 43. There are eleven heads or fathers of families set down by name. Some small difference there is in two names, which are these that follow.

{Peruda} Or, Perida, Neh. 7:57.

Verse 57. {Ami} Or, Amon, Neh. 7:59.

Verse 58. {All the Nethinims, and the children of Solomon’s servants, were three hundred ninety and two} So Neh. 7:60. He joins together the number of them all, because there were so few; for there were thirty-five heads of the Nethinims, and eleven of Solomon’s servants, yet the families of all these made up but three hundred ninety and two persons, which is not by equal portions eight to a family.

Verse 59. {And these were they which went up from Tel-melah, Tel-harsa, Cherub, Addan, and Immer} These five names were of towns or cities in the dominion of the king of Babylon: and being severed from their brethren that were in Babylon, they did not enroll their names as others had done; yet they came up with their brethren to Jerusalem. All these names agree in both catalogues except the second, which is Tel-harsa; this is called Tel-harsha, Neh. 7:61. The names of the places where they dwelt are set down, because they could not tell from what ancestors they came.

{but they could not shew their father’s house} Of what family they were.

{and their seed} Or, pedigree, whence they descended.

{whether they were of Israel} Whether they were born Israelites, or made proselytes.

Verse 60. {The children of Delaiah, the children of Tobiah, the children of Nekoda} These three were names of persons that came from Babylon, and pretended themselves to be Levites; as the next verse which makes mention of priests implies.

{six hundred fifty and two} There are ten less of this number set down, Neh. 7:62. See v. 1.

Verse 61. {And of the children of the priests} He means such as pretended, but could not prove themselves to be priests.

{the children of Habaiah, the children of Koz, the children of Barzillai} We read not of any such to be priests before the captivity. There is indeed mention made of Barzillai, 2 Sam. 17:27, but he is there said to be a Gileadite, he is nowhere said to be a priest.

{which took a wife of the daughters of Barzillai the Gileadite, and was called after their name} These that are called the children of Barzillai, did not by descent of males come from that noble Barzillai who gave entertainment to David when he fled from Absalom: but one of their predecessors marrying a daughter of that Barzillai carried his name, being desirous to be accounted of his family. If they were priests before, they manifested herein too light an esteem of that sacred function of priesthood. Whether they descended from Aaron or no, it seems that coming to Jerusalem, where the priesthood began to gain its former honor, employment and maintenance, they would be accounted priests; and sought to be admitted into that office: but because they could not prove their genealogy to be from Aaron, they were not suffered to meddle with the priesthood.

Verse 62. {These sought their register among those that were reckoned by genealogy} Or, as for these, they that reckoned the genealogy sought their register. All means was used by searching all manner of records to try if their pedigree might be found out. Of a genealogy see 1 Chr. 21:33.

{but they were not found} Their names were not entered into any of those records.

{therefore were they as polluted put from the priesthood} Heb. they were polluted from the priesthood. It was counted a pollution of the priesthood for strangers that were not of the seed of Aaron to meddle therewith, Num. 16:40.

Verse 63. {And the Tirshatha said unto them} Or, the governor said. Tirshatha is a Chaldee word, and imports as much as governor, who has authority over others. Indeed Nehemiah is said to be the Tirshatha, Neh. 8:9 & 10:1. Whereupon some infer that he is here meant, but that is no good consequence; for one man may be a governor at one time, and another at another time. There was too long distance betwixt this first coming from the captivity to Judea, and Nehemiah’s time, to make him a governor now. He that was called Sheshbazzar, ch. 1:8, 11, which was Zerubbabel, was the Tirshatha or governor here meant.

{that they should not eat of the most holy things} Here is one particular privilege of a priest put for all the rest. He would suffer them neither to do the work, nor to receive the allowance due to priests.

{till there stood up a priest with Urim and with Thummim} Urim and Thummim were put in the breastplate of that robe which the high priest wore when he went into the most holy place, to inquire and learn the mind and will of God, Exod. 28:30; Lev. 8:8; Num. 27:21. By this that is here said it appears that that robe as many other things was burnt with the temple, or some other way lost. But this good governor, hoping that such a means of knowing God’s mind might be again restored to the church, puts off this great and difficult case to such a time.

Verse 64. {The whole congregation together was forty and two thousand three hundred and threescore} So Neh. 7:66. The particular numbers before specified being all laid together in Ezra, amount but to 29,718; and in Nehemiah, to 31,089, so as the particulars in Ezra are less than the total by 12,642; and in Nehemiah less by 11,271. The greater of these sums is much under the sum here set down. But if the number of those who could not find out their genealogy, and of others who were neither of the tribe of Levi, nor of Judah, nor of Benjamin, and yet came with them to Jerusalem, be added to those particulars before mentioned, they may make up the full sum here set down.

Verse 65. {Besides their servants and their maids} For their names were not put into the register of names made at Babylon, they came under their masters, as belonging to them. So did wives and children.

{of whom there were seven thousand three hundred thirty and seven} So Neh. 7:67.

{and there were among them two hundred singing men, and singing women} These were not such as used to sing in the temple; they were Levites only, and of them mention is made v. 41. The Jews used to have men and women skillful in singing both at merry meetings, as marriages, feasts, and the like; and also at doleful assemblies; as at funerals, and other occasions of mourning. Of the former kind see Eccl. 2:8, and of the latter, 2 Chron. 35:25. Forty and five more are added, Neh. 7:67. See v. 1.

Verse 66. {Their horses were seven hundred thirty and six, their mules two hundred forty and five} These beasts were for men and women to ride upon. Mules for the better sort. Of them see 1 Kings 1:33. Horses for all of all sorts.

Verse 67. {Their camels four hundred thirty and five; their asses, six thousand seven hundred and twenty} So Neh. 7:69. These beasts camels and asses were especially for burdens, to carry such things as they thought meet to carry along with them from Babylon to Jerusalem. Both these sorts of beasts were also to ride upon. Of camels see 1 Kings 10:2. Of asses see 1 Kings 2:40 & 13:13. If we compare the number of persons that were carried away captives, with those that returned back again, we shall find a wonderful great increase of them in that time wherein they remained captives. For there were carried into captivity at three times, four thousand and six hundred, Jer. 52:30, but there returned out of captivity, forty and two thousand three hundred and threescore, v. 64, besides seven thousand three hundred thirty and seven servants, v. 65.

Verse 68. {And some of the chief of the fathers} Such as are set down v. 2, etc.

{when they came to the house of the Lord which is at Jerusalem} Hereby is meant the place where the temple was formerly built, and where after it was re-edified.

{offered freely for the house of God} Herein they showed such piety and zeal to the re-edifying of God’s house, as David, his princes, and people did, for the first building of it, 1 Chron. 29:3, 6, 9.

{to set it up in his place} For that place was appointed and sanctified by God himself, 2 Chr. 3:1.

Verse 69. {They gave after their ability} They had been long in captivity, and had but small means for gathering treasures together, yet what they had they were willing and forward to contribute and consecrate unto God. See Deut. 11:29. They that had the greater ability, gave more; they that had the less, gave less.

{unto the treasure of the work} Because materials and workmen were to be provided beforehand, they did wisely make a treasure, whereby all needful things might be provided. Of treasures for the house of God see 1 Chr. 26:20.

{threescore and one thousand drams of gold} Of the Hebrew word here translated drams see 1 Chron. 29:7. The quantity of a dram in gold is six shillings three pence. By this account threescore and one thousand drams amount to nineteen thousand sixty-two pound ten shillings.

{and five thousand pound of silver} A pound is counted twelve ounces of silver, which is three pound sterling; by which account the five thousand pound of silver here mentioned amounts to fifteen thousand pound sterling.

{and one hundred priests’ garments} These were such sacred vestments as priests used in their divine service. The care that they had in providing these, gives evidence of their desire to have the ordinances of God observed according to his law. That which is here in general noted concerning the gifts given for the house of the Lord, is more particularly exemplified Neh. 7:70, 71, 72. There the persons that gave the gifts are specified. It is there said that Tirshatha their governor, of whom see v. 63, gave a thousand drams of gold; that is, three hundred twelve pound ten shillings; and that the chief of the fathers gave twenty thousand drams of gold; which amounts to six thousand two hundred and fifty pound sterling.

{and that the rest of the people gave also twenty thousand drams of gold} These three sums of drams set down by Nehemiah, amount in all to forty-one thousand drams, which amounts to twelve thousand eight hundred and twelve pound ten shillings. And this is less than the sum here set down by Ezra by twenty thousand drams, which is six thousand two hundred and fifty pound. It is there also said that the chief of the fathers gave two thousand and two hundred pound of silver, which is six thousand six hundred pound sterling. And that the rest of the people gave two thousand pound of silver, which is six thousand pound sterling. The sum of the silver set down in Nehemiah, is less than that in Ezra, by two thousand four hundred pound. Ezra sets down all that was given by any of any sort, whether of Judah or of Benjamin, or of any of the other tribes; or of any other nations that wished well unto them. See ch. 1:6. But in Nehemiah there is set down no more than was given by the governor, some of the chief fathers, and the rest of the people; namely, of Judah and Benjamin. The sum therefore set down in Ezra may well exceed that which is set down in Nehemiah. Some take the contributions of gold, silver, and priests’ garments, set down Neh. 7:70, 71, 72, to be at another time than those that are here set down; namely, that these were at the Israelites’ first coming to Jerusalem: but those in Nehemiah after that good governor had come to Jerusalem, built up the walls of the city, and settled the state: so as there passed above an hundred and fifty years betwixt these two contributions. If they were so distinct there is no need of bringing both to one equal sum. One may be greater than another without any seeming contradiction in the story. If the sums here given towards the building of the second temple be compared with that which is given 1 Chron. 22:14 & 29:4, 7, 8 towards the building of the first temple, we shall find those sums far to exceed these; namely, more than talents exceed drams: yet in regard of the mind of his people, this gift was in God’s account as great; for these gave after their ability v. 69, as the poor widow who cast two mites into the treasury, Luke 21:1, 2. Though the gifts of gold and silver set down by Ezra exceed those which are set down in Nehemiah, yet the gift of priests’ garments mentioned Neh. 7:70, 72 exceed in number those which were set down in Ezra. In Ezra are set down only one hundred; but in Nehemiah, five hundred and thirty priests’ garments, yea and threescore and seven more. In all, five hundred twenty and seven. It is probable that when they came to Jerusalem, they observed more priests than they thought would have come: and thereupon the piety of many moved them much to increase the number of priests’ garments. In Neh. 7:70 mention is made of fifty basins; thereof is no mention made here in Ezra: for they were before mentioned ch. 1:10, and that more than fifty, if we join basins of gold and silver together.

Verse 70. {So the priests and the Levites} The functions here mentioned, as priests, singers, and porters, were all Levites. But this word, Levites, being distinguished from the rest, sets out such as attended upon the priests. See v. 40.

{and some of the people} Namely, those that are called the common people. These are set after the singers and porters Neh. 7:73. Some read this phrase thus, and of that people the singers and porters; whereby is intended that these singers and porters were of the Levites.

{and the singers} Of their function, see 1 Chr. 25:1, etc.

{and the porters} Of these see 1 Chr. 26:1.

{and the Nethinims} Of these see 1 Chr. 9:2.

{dwelt in their cities} Namely, in those cities that were appointed unto them. See the last note on v. 1.

{and all Israel in their cities} Not only those that were in their courses to attend the services of the temple, when their service was ended returned and abode in their cities, but also all sorts of Israelites. This is here thus set down, to show that they came to the house of God at such times as there were solemn meetings; but at other times followed their own callings in the proper places of their abode. It is added Neh. 7:73 that when the seventh month came, the children of Israel were in their cities. This gives a particular instance of their readiness to celebrate the feasts of the Lord in their due seasons, notwithstanding their ordinary abode in their cities. To demonstrate this the more fully, some refer the last verse of the seventh chapter of Nehemiah, to the beginning of the eighth chapter.

CHAPTER 3

Verse 1. {And when the seventh month was come} Of the Hebrew months see 1 Kings 6:1. This month began about the eleventh of our September. See 1 Kings 8:2. It is probable that they began their journey in the first month of the year, which was in the springtime; and they might be four months in their travel as Ezra was ch. 7:9, and being settled in their several cities, see chap. 2:1, 70, when the first solemn feast for all the Jews to go to Jerusalem came, these Jews went up to Jerusalem.

{and the children of Israel were in the cities} This is added to show that notwithstanding they were all seated in their several habitations, yet they would come to the holy feasts whereunto they were enjoined Deut. 16:13, 16. This was a great amplification of their piety.

{the people gathered themselves together} By their several habitations they being severed one from another, now all assemble together to one place.

{as one man} This may be applied either to the union of their persons, that they came all none excepted, as members of one body; or to the union of their minds, all being of a like disposition as if they had but one heart. This commendation is given of the primitive Christians, that they were all of one mind, Acts 2:1, 46.

{to Jerusalem} This was the place appointed for God’s worship. See 1 Kings 11:13.

Verse 2. {Then stood up} This phrase implies a readiness, yea, and forwardness to do a thing; as the word arose does. See 1 Kings 14:2, 4.

{Jeshua} Or, Joshua, Hag. 1:1.

{the son of Jozadak} This distinguishes him from others of that name; namely from those that are mentioned 1 Chr. 24:11; 2 Chr. 31:13. Of this Jeshua see ch. 2:2.

{and his brethren the priests} Brethren are here taken in a large extent for such as came from the same stock.

{and Zerubbabel} Matt. 1:12 & Luke 3:27 he is called Zorobabel.

{the son of Shealtiel} Matt. 1:12 & Luke 3:27 he is called Salathiel. Son is here put for grandson. See 1 Chron. 3:18, 19. Zerubbabel might also be brought up under Shealtiel, as a son under a father.

{and his brethren} Princes and great men. For men of the same office, state, or degree, are called brethren. Jeshua was the head of such as belonged to the tribe of Levi: Zerubbabel of all the rest of the people.

{and builded the altar} An altar was for sacrifices, Lev. 1:8, 9, 12, 13, 15. By the altar the sacrifice was sanctified, Matt. 23:19. Now because offering of sacrifices was a special part of God’s worship before Christ was exhibited, saints of old used to build altars when they came to a place to worship God, as Gen. 13:4 & 35:1, 3. When a particular place was appointed for God’s worship, as the tabernacle, Lev. 1:5, and the temple, 1 Kings 8:64, then there only was their altar to be. Hereby these Jews do testify their piety, and their desire of reconciliation betwixt God and them.

{of the God of Israel} See 1 Kings 8:15. This was then the style of the true God.

{to offer burnt offerings thereon} Of burnt offerings and the use of them see 1 Kings 3:15.

{as it is written in the law of Moses} In that law which God gave to his people by the ministry of Moses, Deut. 12:5. They would not follow their own or other men’s inventions, but the direction of God himself.

{the man of God} Of this phrase man of God see 1 Kings 13:1. It is oft applied to Moses, Deut. 33:1; Josh. 14:6. See 1 Chron. 23:14.

Verse 3. {And they set the altar upon his bases} Or, upon his seats. It appears by this that the foundation of the great brazen altar which Solomon built still remained, and that thereupon they built this new altar, even in the priests’ court, the very place where the former altar stood.

{for} Or though, as Ps. 23:4; Josh. 17:18.

{fear was upon them} The people that dwelt in the other tribes envied the return of the men of Judah into their own land, and by some effects manifested as much. This their envy put the Jews into some fear. But though they were afraid of their enemies, yet they took courage to build an altar to God. Or because they were afraid of their adversaries, they did the rather build an altar to God, that by offering thereon expiation might be made for their sins, pardon obtained, and a reconciliation wrought betwixt God and them; that so they might get God’s protection against all that their adversaries could do.

{because of the people of those countries} The countries here meant were especially the ten tribes; though other nations near adjoining may also be meant. These were all adversaries, ch. 4:1, and therefore there was cause to fear them.

{and they offered burnt offerings thereon unto the Lord} See 1 Kings 3:15. It was the proper use of an altar to offer sacrifices thereon. The burnt offerings were questionless extraordinary and voluntary sacrifices to procure God’s favor thereby.

{even burnt offerings, morning and evening} This was expressly enjoined to be constantly observed, Exod. 29:38, 39, 41. This shows that this altar was not built for sacrifices then only to be offered upon it, as 1 Kings 18:32, but for daily use.

Verse 4. {They kept also the feast of Tabernacles} Of this feast see Lev. 23:34, etc. There the manner of celebrating the feast, and the reason of this name given unto it, is expressly set down. This was one of the solemn feasts for the observation whereof all the males of the children of Israel were to appear before the Lord at the house of God, Deut. 16:16. See Neh. 8:15, etc.

{as it is written} See v. 2.

{and offered the daily burnt offerings by number} On every day of this feast there were particular offerings to be offered up. The kind of offerings and the number of them, and that for every day, is expressly set down, Num. 29:12, etc.

{according to the custom} This was a custom enjoined by God, and constantly observed by his people.

{as the duty of every day required} Heb. the matter of the day in his day. Of this phrase see 1 Kings 8:59; 1 Chron. 16:37. They observed the number of sacrifices according to that which was enjoined for several days, for there were different sacrifices on the several days to be offered up, Num. 29:12, etc.

Verse 5. {And afterward} When the feast of the tabernacles was ended.

{offered the continual burnt offering} That was counted the continual burnt offering which was every day, and that morning and evening, to be offered up, Exod. 29:38; Num. 28:3.

{both of the new moons} The first day in every month was counted a new moon, and therein special offerings to be offered up. See 1 Chr. 23:31.

{and of all the set feasts of the Lord} The Jews had many set feasts; they are distinctly set down Lev. 23:2, etc.

{that were consecrated} Appointed by God to be kept holy. On these feasts people were to cease from the works of their callings, and give themselves to holy duties. In these respects, the days wherein they were so to do were counted consecrated days. Some apply this to things consecrated.

{and of every one that willingly offered a freewill offering unto the Lord} Besides the daily sacrifices, and sacrifices on set feasts expressly commanded, such offerings as people willingly offered up to the Lord were accepted of him. These freewill offerings used to be in thankfulness for some blessing received; or for deliverance from some danger, or to testify a man’s zeal to God’s glory. They were distinguished not only from those sacrifices which God expressly enjoined, but also from such as men bound themselves unto by vow.

Verse 6. {From the first day of the month} The first day was a festival day in every month, called the new moon; but in the seventh month it was a special feast of blowing trumpets, Lev. 23:24, 25; Num. 29:1. Before this month not only their corn but also other fruits of the earth were brought in; and therefore in memorial of that blessing they had on the first day a joyful sounding of trumpets. Besides in this month they had many feasts, as the new moon on the first day; on the tenth day a solemn day of atonement; on the fifteenth day and the seven days following, the feast of tabernacles, Lev. 23:24, etc. Wherefore on the first day of the month they had a solemn blowing of trumpets to call people together, and to put life and spirit into them.

{began they to offer burnt offerings unto the Lord} Because this was a special service of God they took the first opportunity, even the first feast, being on the first day of the month.

{but the foundation of the temple of the Lord was not yet laid} Heb. the Temple of the Lord was not yet founded. The house of God was too great a work to be done in so short a time, but yet they would not forbear to do such services to the Lord as they might do without a temple.

Verse 7. {They gave money also to the Masons and to the Carpenters} Or workmen. Under these two kinds all manner of artificers and workmen useful for building are comprised. See 2 Kings 12:11 & 22:6; 2 Chr. 24:12.

{and meat, and drink, and oil} Under these three particulars is comprised all manner of sustenance. See 1 Kings 5:11. This they did to sustain and encourage such as should do their work.

{unto them of Zidon, and to them of Tyre} Zidon and Tyre were countries joining together, wherein cedars grew in great plenty, and the inhabitants thereof had good skill in felling and squaring that timber. See 1 Kings 5:1, 6.

{to bring cedar trees from Lebanon} Of cedar trees growing in Lebanon see 1 Kings 5:6.

{to the Sea of Joppa} Of this sea and of carrying cedars by it, see 1 Kings 5:9. As Solomon prepared timber for the first temple, so is preparation here made for another temple.

{according to the grant that they had of Cyrus} Though this particular be not expressed, yet it is comprised under those general words of Cyrus his grant which is set down ch. 1:4 & 6:3, 4.

{King of Persia} See 2 Chr. 36:22.

Verse 8. {Now in the second year} In the first year they did what they could to prepare materials for the house of the Lord.

{of their coming unto the house of God at Jerusalem} To that place where the house of God built by Solomon first stood; and where afterwards they built the second temple.

{in the second month} For in the first month they were to celebrate the Passover, and in the middle thereof, Exod. 12:2, 6. So as this was the first month which they had free. This second month began about the eleventh of our April.

{began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak} Of these two see v. 2.

{and the remnant of their brethren} This may be applied to the brethren of Jeshua only, and then it signifies priests and Levites only; or to the brethren of Zerubbabel also, as v. 2, and then it comprises under it others as well as priests and Levites, which are set down in the words following.

{and all they that were come from the captivity unto Jerusalem} All of all sorts set themselves to do what they could to help on the house of the Lord.

{and appointed the Levites from twenty years old and upward} From David’s time forward Levites came at twenty years old to the house of God. See 1 Chron. 23:24. This that is here said of appointing the Levites has especial reference to Jeshua and Zerubbabel.

{to set forward the work of the house of the Lord} Both by doing what they could themselves thereabouts, and also by encouraging others. See v. 10.

Verse 9. {Then stood Jeshua} This Jeshua was a Levite, not the high priest mentioned v. 2. Of this other Jeshua see chap. 2:40.

{with his sons and his brethren} Brethren is here taken for those that were of his family and stock. See v. 2.

{Kadmiel and his sons} Of this Kadmiel see ch. 2:40.

{the sons of Judah} Or Hodavia, ch. 2:40.

{together} Heb. as one. See v. 1.

{to set forward the workmen in the house of God} The forenamed Levites did what they could to encourage the workmen cheerfully to go on in what they had undertaken; that they should not fear their adversaries, but depend on God: for this end they were chosen, and set in the places where they stood.

{the sons of Henadad} Henadad also was a Levite of good note and name. Either these had the same office that Jeshua, Kadmiel, and their sons had, and so must be joined with a particle and; or they were appointed to oversee some other work. See the like 2 Chron. 34:12, 13.

{with their sons} This has reference to the sons of Henadad. His sons and his sons’ sons were active in this business.

{and their brethren the Levites} See v. 8. There is mention made of sons of Henadad to be forward about the wall of Jerusalem, Neh. 3:18, 24, and also about the covenant that was made with the Lord, Neh. 10:9.

Verse 10. {And when the builders laid the foundation of the temple of the Lord} When first they began that great work.

{they set the priests in their apparel} Priests had their proper robes for the services that they performed in the temple, which they put on when they did those services.

{with trumpets} See 1 Chr. 13:8. It belonged to the priests to sound with trumpets, 2 Chr. 15:24 & 16:6.

{and the Levites the sons of Asaph, with Cymbals} Of cymbals see 1 Chr. 13:8.

{to praise the Lord} This was the principal end of all the music in the temple. By the melody of music were the people’s spirits much quickened and stirred up to praise the Lord.

{after the ordinance of David king of Israel} 1 Chron. 6:31 and 16:7 & 25:1. David did both appoint psalms to be sung, and also set down the order and manner of singing them. See 2 Chron. 29:27.

Verse 11. {And they sung together by course} Sometimes some of them, and other times others sang; and in their singing they observed their due rests and returns. Others thus interpret it: they consented to the things that were sung, and gave their amen thereunto.

{in praising and giving thanks unto the Lord} See v. 10.

{because he is good, for his mercy endureth for ever towards Israel} These words are cadencies in sundry verses of the 118th and 136th psalms; so as hereby is implied that they sang those psalms. See 2 Chr. 5:13.

{and all the people shouted with a great shout} Of the meaning of this word shout see 2 Chron. 13:15. Hereby with a unanimous consent they gave great evidence of the joy of their heart for that which they saw. See Ps. 5:11 & 82:11 & 35:27 & 132:9, 16.

{when they praised the Lord} When the Levites sang the psalms of praise.

{because the foundation of the house of the Lord was laid} The very beginning of that great and much desired work was a matter of great joy unto them.

Verse 12. {But many of the priests and Levites, and chief of the fathers} This latter phrase may have reference to such as were heads of families, and so distinguished from priests and Levites.

{who were ancient men that had seen the first house} It was not much above threescore years from the destruction of the former temple, to the laying of the foundation of this temple: for there were but seventy years, 2 Chron. 36:21, from the beginning of the captivity to the Jews’ return again unto Jerusalem. The captivity began in the first year of Jehoiachin, 2 Chron. 36:9, 10. Zedekiah reigned eleven years after that, 2 Chr. 36:11. At the end of his reign was the house of the Lord burnt, 2 Kings 25:2, 9. From that time to the return of the Jews passed fifty-nine years. In the second year of their return this foundation was laid, v. 8. This amounts to about threescore years. Now they that were about ten, or twelve, or fourteen years old, and saw the first temple, might well remember the large compass and glorious fabric thereof. All therefore that were seventy years old and upwards may be reckoned among the ancient men here set down; and of these there might be a great many.

{when the foundation of this house was laid before their eyes} Some translate it thus: The old men who had seen the former house on the foundation thereof, the foundation of this house being before their eyes; that is, they now beholding the foundation of this house, and comparing it with the foundation of the former house, were affected as follows.

{wept with a loud voice} They were not only inwardly grieved, nor only manifested their grief with tears, but gave further evidence of their great sorrow by loud outcries.

{and many shouted aloud for joy} These were of the younger sort, who had not seen the former temple. The former that so much grieved did well discern that from such a foundation as was now laid there could not be erected so glorious a fabric as the former temple was. Yet this foundation in itself was a fair one, and fit for a goodly fabric to be erected thereon; and in that there was hope of another temple to be built thereon, the younger sort much rejoiced.

Verse 13. {So that the people could not discern the noise of the shout for joy, from the noise of the weeping of the people} By the people in the former place are meant such lookers on, or such hearers of the noise, as had no part either in mourning or rejoicing. Some of these might be near, some far off. Thus the people in the former place are distinguished from the people in the latter place.

{for the people shouted with a loud shout} Both the manifestation of their mourning and also of their rejoicing was very loud.

{and the noise was heard afar off} The noise of either part might sound far; but of both joined together much further. See Neh. 12:43.

CHAPTER 4

Verse 1. {Now when the adversaries of Judah and Benjamin} In this chapter the malicious endeavors of the enemies of the church, to hinder the building of the temple so joyfully begun, as is noted ch. 3:10, etc., are set down. Of the adversaries here meant see v. 2 & ch. 3:3.

{heard that the children of the captivity} Heb. the sons of the transportation. Such as had been carried captives into Babylon, and were transported back again from thence into their own country.

{builded the temple} The foundation of the temple was laid with such acclamation, ch. 3:11, 12, 13, as the rumor thereof could not but be spread far and near.

{unto the Lord God of Israel} Of this title Lord God of Israel see 1 Kings 8:17. The temple is said to be built to him, because it was built for his worship and service, and to his honor; and thereupon it is oft said to be built to his name, 1 Kings 5:3, 5 & 8:17.

Verse 2. {Then they came to Zerubbabel} This relative they has reference to the adversaries v. 1. These came to Zerubbabel, because he then was the chief prince and governor of that people. See ch. 1:8.

{and to the chief of the fathers} Of these see ch. 1:5 & 3:12 & 1 Kings 8:1. These used to sit in council with Zerubbabel; and therefore they came to them also.

{and said unto them, Let us build with you} This they desired that being mingled with the Jews in that great work they might more opportunely find some advantages to hinder the work, by picking quarrels and raising contentions. Or it may be that they observing Cyrus his affection to the Jews, might by helping forward that great work to which Cyrus put the Jews, ch. 1:2, 3, get into his favor.

{for we seek your God} That God who was styled the God of Abraham, Isaac, and Israel, 1 Chr. 29:18. This may have reference to 2 Kings 17:28, 32. This, and that which follows, shows that the Samaritans are here especially meant; who were gathered out of sundry nations, and placed in the cities of Samaria instead of the children of Israel, 2 Kings 17:24.

{as ye do} Herein they failed exceedingly, and told an untruth; for howsoever they are said to fear the Lord who was the God of Israel, yet they did not seek him as the men of Judah did. For besides their serving the Lord by and under the golden calves which Jeroboam made, they also served every nation their own god, 2 Kings 17:28, 29, etc.

{and we do sacrifice unto him} Idolaters had learned of the worshipers of the true God after this manner to worship their god.

{since the days of Esar-haddon king of Assur, which brought us up hither} Of Esar-haddon see 2 Kings 19:37. Sennacherib was father of this man, Salmaneser his grandfather. This Salmaneser first carried Israel into captivity, and placed sundry people of other nations in their land, 2 Kings 17:6, 24. Sennacherib ten years after sought to destroy Jerusalem; but his army was there destroyed, and he himself anon after perished, 2 Kings 18:9, 13; 17:35, 37. This Esar-haddon succeeding Sennacherib, might settle those people of other nations whom his grandfather had first brought into the cities of Samaria, and place them in those cities where they were to continue, and in that respect be said to bring them up thither: or otherwise he might bring some other people into Israel than those whom his grandfather brought, and they especially be here meant. Or the plantation mentioned 1 Kings 17:24 might be made by Esar-haddon, and there set down by way of anticipation.

Verse 3. {But Zerubbabel, and Jeshua} Whether the forenamed adversaries would take notice of Jeshua or no (for Jeshua is not mentioned among them to whom he came), Jeshua would take care with others that they should not be admitted.

{and the rest of the chief of the fathers of Israel} Zerubbabel and Jeshua were chief fathers; in relation to them others are called the rest.

{said unto them, You have nothing to do with us} Heb. not to you and to us. This Hebraism implies that those two people, Samaritans and Jews, had nothing to do together. See a like phrase 1 Kings 17:18. See on Josh. 22:25.

{to build an house unto our God} Howsoever in secular matters they might deal together, yet in that great matter of piety, concerning the place of God’s worship, they being of different religions might not join together.

{but we ourselves together} Or alone, Job 34:29 & 38:7. This is meant of the Jews, who themselves alone, without help from the Samaritans, would do that work. They saw just cause to suspect some false dealing on the Samaritans’ part.

{will build unto the Lord God of Israel} See v. 1.

{as king Cyrus the king of Persia hath commanded us} See ch. 1:2, 3. This they allege to take away all prejudice from their answer.

Verse 4. {Then the people of the land} Or, of that land. The adversaries mentioned v. 1 are hereby meant.

{weakened the hands of the people of Judah} Kept them from going on in that work with such courage and diligence as otherwise they would.

{and troubled them in building} By threatening words, by keeping away from them such materials as were requisite, and by other means mentioned in the verses following.

Verse 5. {And hired counsellors against them} They thought it not enough what themselves could advise or practice, but they must also procure others to hinder them. These counselors might either go to the Jews, to discourage them; or to Cyrus, to dissuade him from permitting the Jews to go on. Or otherwise they might bribe such counselors as attended King Cyrus.

{to frustrate their purpose} This was the main end of their malicious practices by themselves and others, to keep the Jews from accomplishing that which they intended about the house of God.

{all the days of Cyrus king of Persia} Cyrus was exercised in war all the time of his reign, and ended his days therein. He being abroad in remote countries left his son Cambyses to govern the kingdom: and by this means it was that the forenamed counselors so much prevailed in hindering that work which Cyrus himself had expressly commanded to be done. For Cambyses was a light and lewd man, and easily induced to hinder any good work.

{even until} Or, and unto.

{the reign of Darius king of Persia} This Darius was the third king of Persia from Cyrus. Cambyses the son of Cyrus being dead, two brothers, namely Patizites and Smerdis, called Magi, usurped the throne and reigned seven months: but their reign was not reckoned among the kings of Persia. Darius therefore who was made king in their stead was counted the third. He was not of the royal stock, but chosen by the princes of Persia to be king. And to establish the kingdom to himself the more firmly, he married Atossa the daughter of Cyrus, and set himself to establish all the decrees of Cyrus: and among others, that which Cyrus had made about the Jews building a temple to the Lord. In his days therefore the forementioned wicked counselors could not prevail as they had done in Cambyses’ time. This Darius is called Darius Hystaspis. See v. 7.

Verse 6. {And in the reign of Ahasuerus} Heb. Ahashuerosh. Heathen historiographers call this man Xerxes. He was the son of the forenamed Darius by Atossa, and so by his mother the grandson of Cyrus; called Ahashuerus, because he was an hereditary prince: for he was born after his father was actually king, and of a mother heir to the kingdom by lineal descent. This name is compounded of three words, אחש great, ו and רום head.

{in the beginning of his reign} Because they could do nothing openly against the Jews all Darius his time, they take the first opportunity they can, and immediately after his death, in the very beginning of his son’s reign, renew those malicious practices which they began in Cambyses his days.

{wrote they unto him an accusation} This has reference to the forementioned adversaries of the Jews, and their evil counselors.

{against the inhabitants of Judah and Jerusalem} Hereby are meant all that returned out of captivity, whether in country or city. Their accusation is set down v. 12, etc.

Verse 7. {And in the days of Artaxerxes} This name implies an excellent warrior; and because of his success in war he had it given him. Both Darius and Artaxerxes were names given to many of the kings of the Medes and Persians, and that after they came to be kings; as Pharaoh to the kings of Egypt. See 1 Kings 2:39. In this respect there may easily be many mistakes, in that the same man may in one place, or by one author be called by one name, and in another place, or by another author, be called by another name. Thus Jehoiachin 2 Kings 24:8 is called Coniah, Jer. 22:28. Artaxerxes in this place is by many taken to be the son of the foresaid Ahashuerus by Esther; of whom see Esth. 2:16, 17. And he is by the heathen called μακρόχειρ, Longimanus, long-handed; either because he had a long hand, and longer than any other, as some say, or because he fought as a man that could reach far. His son was Darius Nothus: see ch. 6:10. Historiographers that write of the kings of Persia attribute unto Cambyses, with the time that he reigned in his father’s life, X years; to Darius with the time of the Magi, XXXVI years; to Ahashuerus XXII years; to Artaxerxes XL years; these make an hundred and eight years. If the temple were built after the reign of all these, according to the foresaid computation, there would be more than an hundred years betwixt the laying of the foundation and rearing up the walls thereof; which can hardly stand with many circumstances noted in Scripture: as first, that Zerubbabel and Jeshua should be men of authority both before the laying of the foundation of the temple and also after the finishing thereof. Surely if so, they must needs be exceeding old, even above an hundred and thirty years. Secondly, it is said of many that had seen Solomon’s temple, that they saw also this second temple when it was built, Hag. 2:3. How old must then these needs be? We must suppose them to be ten years old at least at the sacking of Jerusalem, that could remember the glory and beauty of a building so many years after. Now there were threescore years betwixt the destruction of the first temple and laying the foundation of the second; see ch. 3:12. To these must be added an hundred and eight years, to the beginning of Darius Nothus his reign, when the walls of the temple were reared up, and all that time wherein it was in building. All these joined together cannot be less than an hundred and fourscore years: and of this age must they be whom the prophet speaks to, Who is left among you that saw this house in her first glory? and how do you see it now? Hag. 2:3. I will not deny but that God might give in those days such a blessing as to continue the lives of many of his servants above an hundred and fourscore years. But yet to remove those difficulties, some say that the forementioned kings, Darius, Ahashuerus, and Artaxerxes, reigned not so long as is set down. Others, that he that is called Artaxerxes, was Cambyses the son of Cyrus, and that from his valor in war this title Artaxerxes was given him. They that are of this opinion say that this that is here written to be done in Artaxerxes his time is an express and distinct narration of the particular practice of the forementioned counselors, v. 5, and that Darius there mentioned is the same that gave liberty to the Jews to build their temple, ch. 6:1, etc., and that that which is said to be done in the time of Ahashuerus, v. 6, was done after the temple was built.

{wrote Bishlam} Or, in peace. They who take the word appellatively say it implies that this letter was written when the Jews thought all things were in peace; q.d. In time of peace. Or that it is a phrase of congratulation, q.d. In peace be the king.

{Mithredath, Tabeel} These are proper names of such as had some government given them in Samaria or places thereabouts. See v. 14.

{and the rest of their companions} Heb. societies. Hereby are meant those other that in those places had government and trust committed unto them by the king of Persia.

{unto Artaxerxes king of Persia} See the first note on this verse. This man is called king of Persia as Cyrus is, 2 Chron. 36:22.

{and the writing of the letter was written in the Syrian tongue} For that was then the language used in most countries; as the Greek tongue in, before and after Christ’s time, and the Latin since.

{and interpreted in the Syrian tongue} They both wrote their letter and delivered their message by those whom they sent, in the Syrian tongue.

Verse 8. {Rehum the Chancellor} The word translated chancellor is of the Chaldee termination; and it is the first word in this verse. Not only this letter but all the history following to ch. 6:19 is penned in the Chaldee dialect. Chancellor is a word of high dignity with us. Some take it here to set forth the president of that council which was for the king’s affairs in those parts.

{and Shimshai the Scribe} Or secretary. Of this office see 1 Kings 4:3. He is especially named, because the mind and determination of a whole council uses to be penned and subscribed by their scribe.

{wrote a letter against Jerusalem, etc.} I.e., the inhabitants of Judah and Jerusalem, as v. 6.

{in this sort} Namely as follows v. 11, etc.

Verse 9. {Then wrote Rehum, etc.} See v. 8.

{and the rest of their companions} Chald. Societies. See v. 7.

{the Dinaites, etc.} This and the eight other names following are Chaldee names of those nations that the kings of Assyria placed in the land of Israel, within the circuit of the ten tribes. They all join together in one counsel, and with the consent of them all is the letter following written and sent.

Verse 10. {And the rest of the nations} This shows that the former names are names of nations: and because there were more than those nine, this clause is added.

{whom the great and noble Asnapper brought over} We read not elsewhere of this name: therefore some apply it to Shalmaneser, some to Sennacherib, some to Esar-haddon, v. 2, some to a great commander under them. The two epithets great and noble imply that one of the great monarchs of Assyria is here meant.

{and set in the cities of Samaria} He brought them from other countries, and there settled them. See v. 2.

{and the rest that are on this side the river} Hereby it appears that not only the Samaritans but also other nations on that side Euphrates, were adversaries to the Jews. See v. 3.

{and at such a time} Chald. Cheeneth. Some think the several letters of this word set forth several and distinct times, as the day, and month, and year.

Verse 11. {This is the copy, etc.} This that follows, v. 12, etc.

{Thy servants} They use this title, both in general, as his subjects; and also in particular, as deputed by him to special offices.

{on this side the river, and at such a time} See v. 10.

Verse 12. {Be it known unto the king} Hereby they pretend to inform the king of a great matter that much concerned him.

{that the Jews which came up from thee to us} That which was done by Cyrus the first monarch of Persia, they ascribe to his successor.

{are come to Jerusalem, building the rebellious and the bad city} This their accusation was not only scandalous but false; scandalous, in those epithets, rebellious and bad, which they give to Jerusalem; false, in that they had not yet gone about to build the city: for we cannot think that they who were hindered from building the temple, would offer to build the walls of the city. Had they gone about that the prophet Haggai would have reproved them for preferring the walls of their city before the house of God, as he did for preferring their own house before God’s, Hag. 1:4.

{and have set up the walls thereof} Or, finished them. This is directly contrary to that which is noted long after this, Neh. 1:3.

{and joined the foundations} Chald. sewed together. As the sewing of pieces of cloth together makes up a garment, so the coupling together the stones of a building makes up the edifice.

Verse 13. {Be it now known unto the king} See v. 12.

{that if this city be builded, and the walls set up again} Hereby they implied that it might prove a receptacle for rebels.

{then will they not pay toll} Toll uses to be taken for cattle and cartloads of commodities that pass through the gates of a city.

{tribute} This is a tax laid upon particular subjects to be paid to their king or lord in testimony of fealty.

{and custom} This is a tax for such commodities as are brought into, or sent out of a kingdom.

{and so thou shalt endamage the revenue} Or strength. A king is made strong by the great income and revenue which he receives time after time: and therefore by withholding these his estate must needs be much damnified.

{of the kings} The word is of the plural number either for majesty’s sake, to imply that he was as many kings; or in relation to him and his successors.

Verse 14. {Now because we have maintenance from the king’s palace} Chald. we are salted with the salt of the palace. Salt being of use for all things almost that we eat, to give a good taste thereunto, it is here put for all manner of sustenance. In such a sense the word bread is oft used, as Deut. 8:3; Matt. 6:11. We use to call an allowance given for a man’s livelihood a salary, which word is taken from salt. This is one reason which they allege for giving notice to the king of that which they pretend to be a damage unto him, namely the king’s kindness to them in maintaining of them.

{and it was not meet for us to see the king’s dishonour} This is another reason, their respect to the king and his honor. The Chaldee word commonly signifies the nakedness of the privy parts, which causes contempt.

{therefore have we sent, and certified the king} Namely of that which is set down vv. 12, 13.

Verse 15. {That search may be made} This they set down as the end of their information, hoping that the king should find evidence of the truth whereof they did inform him.

{in the book of the records of thy fathers, etc.} Chald. in the book of the remembrances. Kings use to have their records which are called Chronicles; wherein are registered not only the memorable acts of their own country, but often also of other nations, especially if they concern their own kingdom anything at all. By fathers are here meant predecessors, and those not only kings of Persia, but also of Assyria and Babylon.

{and know that this city is a rebellious city} Such nations as are brought under the subjection of a foreign king, and have promised or sworn to pay him tribute, if they refuse to pay the same, and to acknowledge fealty, are said to rebel, as 2 Kings 1:1 & 18:7 & 24:1, 20. In this sense they account Jerusalem a rebellious city.

{and hurtful unto kings} Those nations are counted hurtful to kings and states, which deny accustomed tribute, or war against them, or any way keep them under. Thus might the kingdom of Judah be accounted hurtful to kings.

{and provinces} See ch. 2:1.

{and that they have moved sedition} Chald. made sedition. They who are an occasion of sedition are said to make it. Sedition is a mutinous rising up of many together against that government under which they are. See Luke 23:19; Acts 24:5.

{within the same} Chald. in the midst thereof. I.e., of Jerusalem.

{of old time} This has reference to the state of the Jews before the captivity; particularly, to that which is noted of Jehoiakim, 2 Kings 24:1, and of Zedekiah, 2 Kings 24:20.

{for which cause was this city destroyed} 2 Chr. 36:13, 19.

Verse 16. {We certify the king} They speak too confidently of that which they had no just cause to suspect.

{that if this city be builded again, and the walls thereof set up} By this they seem to imply that the Jews were now about to re-edify and fortify Jerusalem. See v. 12.

{by this means thou shalt have no portion on this side the river} See v. 10. On that side Euphrates were many nations at that time under the jurisdiction of the Persians, as Jews, Samaritans, Ammonites, Moabites, Edomites, Amalekites, and others. Therefore they put this jealousy into the head of the king of Persia, that the Jews would not only themselves withdraw subjection from him, but also bring the nations round about them under their own subjection; so as the king should receive no tribute, nor any other commodity from them.

Verse 17. {Then sent the king an answer} Princes are oft too ready to open their ears unto calumnies against their subjects.

{unto Rehum, etc. and unto the rest beyond the river} When they that dwelt near the land of Judah wrote to the king, they styled themselves the rest that are on this side the river, v. 10, but when the king wrote to them, he styled them the rest beyond the river. This shows that Euphrates ran betwixt Judea and the people thereabouts on the one side, and Persia and Babylon on the other.

{Peace} This is an extraordinary salutation, used in writing to others, at meeting with others, or at departing from them, ch. 5:7; Ps. 28:3; Matt. 10:23; Luke 10:5; Lam. 1:7. It implies all manner of prosperity.

{and at such a time} Chald. Cheeth. There is one letter difference betwixt this word and that which is used v. 10, but both intend one and the same thing.

Verse 18. {The letter which you sent unto us hath been plainly read before me} This in the general was commendable, that a king should read such letters as they to whom he commits a trust send to him.

Verse 19. {And I commanded} Chald. By me a decree is set. The commands of the kings of Persia were as decrees, Dan. 6:15.

{and search hath been made} He followed the direction given v. 15.

{and it is found, that this city of old times hath made insurrection against kings} Chald. lift up itself against kings. They who cause insurrections lift themselves higher than is meet.

{and that rebellion and sedition have been made therein} See v. 15.

Verse 20. {There have been mighty kings also over Jerusalem} This has relation to the acts of David, 1 Chron. 14:9, etc. & 18:1, etc. & 19:1, etc. & 20:1, etc., of Solomon, 1 Kings 4:21, of Jehoshaphat, 2 Chron. 17:10, and of other kings that faithfully served the Lord.

{which have ruled over all countries beyond the river} Solomon’s dominion was the largest of any of the kings of Israel. That reached to the river Euphrates, but not beyond it, 1 Kings 4:21, 24.

{and toll, tribute and custom} See v. 13.

{was paid unto them} 2 Sam. 8:2, 6; 1 Kings 4:21; 2 Chron. 17:11 & 26:8 & 32:23. The Jews might speak of these things while they were in the land of their captivity; and some statesmen thereupon entered them into the public records of Babylon or Persia.

Verse 21. {Give you now commandment} Chald. make a decree. See v. 19. The commandment was to be given by them in the king’s name.

{to cause these men to cease, and that this city be not builded} This charge the king gives upon that information which was given him v. 12.

{until another commandment shall be given from me} The Chaldee word signifies here also a decree. His meaning therefore is, that his former decree should not be altered till another decree were made by himself to the contrary.

Verse 22. {Take heed now that ye fail not to do this} This he adds to make them the more forward in executing his decree. But they of themselves were forward enough.

{why should damage grow to the hurt of the kings?} Kings are very jealous of what may prove prejudicial to them. See v. 13.

Verse 23. {Now when the copy, etc.} It may be the king’s letter was laid up amongst his records, and only a copy thereof sent.

{they went up in haste, etc.} Not only the king’s command, but also their own malicious disposition against the Jews made them forward.

{and made them to cease by force and power} Chald. by arms and power. This aggravates their malice, that they contented not themselves to come with the king’s letter and authority, which had been enough to have moved the Jews to forbear till they might have further order from the king; but also they came with men and arms, to constrain them by violence to leave their work. Malice puts on men to do their uttermost in hindering good things.

Verse 24. {Then ceased the work of the house of God} By this it appears that the aim of these adversaries of the Jews was especially against the house of God, though they made pretense to the king of building a city, and rearing up the walls thereof. Though the king in his letter made no mention at all of God’s house, yet they extended that which he wrote about the city to the temple.

{which is at Jerusalem} See 2 Chron. 36:23.

{so it ceased unto the second year} This was the year wherein the prophets Haggai and Zechariah began to encourage the people to return to build up the house of the Lord, Hag. 1:1; Zech. 1:1.

{of the reign of Darius king of Persia} See vv. 5, 7.

CHAPTER 5

Verse 1. {Then the Prophets} This chapter sets out the means whereby the Jews were encouraged to return to the building of the temple. One special means was the prophets stirring them up thereunto. For God was ever ready in his people’s straits to send his prophets unto them.

{Haggai the Prophet, and Zechariah} These are put among those that we call the small prophets, and are the two last save one.

{the son of Iddo} I.e., grandson. For Barachiah was the father of Zechariah; and Iddo of Barachiah. Thus Zerubbabel is called the son of Shealtiel, ch. 3:2.

{prophesied unto the Jews} The sum of their prophecies are set down in those two books which are styled by their names, Haggai and Zechariah. Both prophesied after the captivity, and began in the second year of Darius; Haggai in the sixth month, and Zechariah in the eighth, Hag. 1:1; Zech. 1:1.

{that were in Judah and Jerusalem} In country and city.

{in the name of the God of Israel} This shows the warrant that they had, the authority with which they came, and the power and efficacy of their prophecy. And this they did to make their prophecy take the better.

{even unto them} This is an Hebraism, showing that to them in special these prophets were sent, that so they should give the more heed to their words.

Verse 2. {Then rose up} This phrase imports forwardness, speed and diligence in doing of a thing. See 1 Kings 16:2, 4.

{Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak} See ch. 3:2.

{and began to build the house of God, etc.} They first began it when they laid the foundation thereof, ch. 3:10, but now they go on with the structure, and in that respect are said to build it. It was intermitted divers years; and their return to it is counted a beginning. And what they took care that others should do, they are here said to do.

{and with them were the Prophets of God helping them} These prophets by encouraging the diligent, by threatening the negligent, by reproving those that preferred their own houses before God’s, and by directing such as were about the work how to go on therein, did much forward the work, Hag. 1:4, 8, 13; Zech. 4:7, etc.

Verse 3. {At the same time came to them} Whensoever God’s people go about God’s work, the devil’s instruments will be ready to hinder them.

{Tatnai Governor on this side the river, and Shethar-boznai} These two the king had appointed to see the people in the ten tribes, and other places thereabouts, keep peace and live in good order. They were such in relation to the king of Persia as Pilate was to Caesar, Matt. 27:2; Luke 3:1.

{and their companions} Such as joined with them to hinder the work of God in the Jews’ hands.

{and said thus unto them, Who hath commanded you to build this house} These adversaries, knowing that the former king had forbidden them to go on with the work, supposed the Jews could have showed no warrant for what they did, and thereupon thought to have gotten the greater advantage against them.

{and to make up this wall} Questionless this is meant of the wall of the temple, which they began to rear upon the foundation they had laid, ch. 3:10.

Verse 4. {Then said we unto them after this manner} This has reference to the adversaries, and is set down as the matter of their letter, and as if they were relating to the king what they had done.

{What are the names of the men that make this building?} Chald. that build this building. They that are minded to do mischief unto others, especially by complaining of them and accusing them, will do what they can to know their name. See v. 10.

Verse 5. {But the eye of their God was upon the elders of the Jews} These are the words of him that penned the history. By the eye of God is meant his providence, favor and grace; and by the elders of the Jews, such as are mentioned v. 2, and others that had a care to forward that great work.

{that they could not cause them to cease} Neither the adversaries’ threatenings, nor anything else they could do, could discourage the Jews from going on in their work.

{till the matter came to Darius} This word till does not infer that they then ceased. See 2 Sam. 6:23 & Matt. 1:25. But because Darius was so far from hindering it, as he did much further it, the limitation is seen at his time.

{and then they returned answer by letter concerning this matter} This has reference to ch. 6:1, 6, etc., where the answer here intended is expressly set down: so as by this relative they may be meant the king and his council. Or it may be thus impersonally rendered, then answer was returned. Or this may be meant of the Jews, who having heard of the answer, which was the decree that Darius made and sent by letter, related the same as an apology for themselves.

Verse 6. {The copy of the letter, etc.} See ch. 4:11. Here is showed the occasion of the king’s answer mentioned v. 5.

{the Apharsachites} I.e., Persians. For monarchs use to send men of their own nation to be governors over such provinces as they have subdued. Such a one was Pilate.

{which were on this side the river} See ch. 4:10.

{sent unto Darius the king} See ch. 4:5.

Verse 7. {They sent a letter to him wherein was written thus} Chald. In the midst whereof. See ch. 4:15.

{unto Darius the king, all peace} See ch. 4:17.

Verse 8. {Be it known unto the king} See ch. 4:12.

{that we went into the province of Judea} See ch. 2:1. This has relation to v. 3.

{to the house of the great God} This style they give to God in regard of that opinion and esteem which the Jews had of him.

{which is builded with great stones} Chald. stones of rolling. I.e., such as could not be carried by reason of their greatness; but were drawn or rolled with engines for that purpose.

{and timber is laid in the walls} This shows that they had made good progress in the work, and that the walls were raised to a good height.

{and this work goeth fast on, and prospereth in their hands} This they add, not to commend the Jews, but to move the king to send more speedily some order to stay them.

Verse 9. {Then asked we those Elders, and said unto them thus, etc.} See v. 3.

Verse 10. {We asked their names also to certify thee} See v. 4.

{that we might write the names of the men that were the chief of them} Who were the first authors and contrivers of this work, and who most set it on.

Verse 11. {And thus they returned us answer, saying} This answer is not before mentioned, but we may well think by the manner of setting it down, that it was the very answer that the Jews had given them, at least for the substance thereof.

{We are the servants of the God of heaven and earth} Hereby the Jews intimate that what they did, they did in obedience unto the great God, and to his honor. See 2 Chr. 36:23. The Lord is styled God of heaven and earth, because all creatures are comprised within them two; so as this phrase implies, that he made, preserves and governs all things.

{and build the house that was builded} They style the house they were now in building the house that was builded, because it was in the same place, to the same use, and in the stead thereof.

{these many years ago} Above five hundred.

{which a great king of Israel} To wit, Solomon, who for dignity, power, wealth, wisdom, and many other respects was a great king indeed.

{builded and set up} 1 Kings 6:1, etc.

Verse 12. {But after that our fathers had provoked the God of heaven unto wrath} See 2 Kings 21:15; 2 Chr. 28:25.

{he gave them into the hand of Nebuchadnezzar} 2 Kings 24:1, 2 & 25:8.

{the king of Babylon, the Chaldean} Babylon was the royal city, Chaldea the country of that king.

{who destroyed this house, etc.} 2 Chr. 36:16, 19, 20.

Verse 13. {But in the first year of Cyrus} See 2 Chr. 36:22.

Verse 14. {And the vessels of gold also and silver, etc.} Of these see 2 Kings 24:13 & 25:13, etc.; Dan. 5:2.

{out of the temple that was in Jerusalem} See ch. 1:3. This description of the temple by the place where it was is here set down to distinguish it from the temple in Babylon.

{and brought them into the temple of Babylon} See 2 Chron. 36:7.

{those did Cyrus the king take out of the temple of Babylon} Chap. 1:7.

{and they were delivered unto one whose name was Sheshbazzar} Chap. 1:8.

{whom he had made governor} Or deputy. For he was governor of Judea under the king.

Verse 15. {And said unto him, Take these vessels, go, carry them} The king, putting his trust in this governor, would have him go himself to discharge the trust committed unto him.

{into the temple that is in Jerusalem} His meaning is that they should be kept safe till that temple were built, and then be set therein for the use thereof.

{and let the house of God be builded in his place} See chap. 2:68.

Verse 16. {Then came the same Sheshbazzar, and laid the foundation of the house of God, etc.} This act is attributed to Zerubbabel Zech. 4:9, whereby it appears that Sheshbazzar and Zerubbabel were names of one and the same person. See ch. 1:8.

{and since that time} Which was the second year after their coming out of captivity, ch. 2:8.

{even until now} Which was the second year of Darius, Hag. 1:1.

{hath it been in building} They were not all this while upon the work; for they were made to cease in the days of Artaxerxes, ch. 4:23, but it was begun in the second year after their return, and in that respect is said to be all that time in building.

{and yet it is not finished} For after this it is said that they builded and finished it, ch. 6:14. That which hitherto has been set down in the letter of these adversaries is fair, all true, and much making to the good of the Jews, and to the forwarding the house of the Lord. These who wrote to Darius deal much more fairly with the Jews than they who wrote to Artaxerxes, ch. 4:12, 13, etc., but we cannot think that they were better-minded towards them. Certainly they supposed that no such matter would be found in the king’s chronicles, as the Jews suggested unto them; therefore they punctually set down their very words, hoping to get the greater advantage against them thereby: but God overruled their plot and practice to the good of his church.

Verse 17. {Now therefore, if it seem good to the king} This is a flattering insinuation.

{let there be search made in the king’s treasure house} Where treasures of kings lay, there public records also were laid.

{which is there at Babylon} Cyrus having taken Babylon, and made it sure to himself, had his treasure houses there, and turned the treasures of the former kings of Babylon to his own use.

{whether it be so that a decree was made of Cyrus the king, etc.} This shows that they hoped no such decree would be found. See 2 Chr. 36:23.

{and let the king send his pleasure to us concerning this matter} Hereby they would show that all they aimed at was to know the king’s mind in that about which they wrote, rather than to do any prejudice to the Jews.

CHAPTER 6

Verse 1. {Then Darius the king} See ch. 4:3. In this chapter is declared how the means which the adversaries of the Jews used to hinder the building of the temple, ch. 5:3, etc., proved effectual to the finishing thereof, v. 14.

{made a decree} See ch. 4:19. This decree has reference rather to the building of the temple, v. 8, than the searching of the rolls.

{and search was made in the house of the rolls} Chald. books. Records of old were written in paper and parchment, and in that respect called books: but they were also rolled together when they were laid up, and therefore called rolls.

{where the treasures were laid up} Chald. made to descend, or caused there to lie. See ch. 5:17.

{in Babylon} Babylon is here to be taken for the whole province or nation of Babylon; under which some comprise also Media or the nation of the Medes. In this extent it may be translated concerning Babylon, or concerning the affairs of Babylon.

Verse 2. {And there was found at Achmetha} Or Ecbatana. Or in a coffer. Ecbatana was a city in Media where the kings used to remain and keep their court in the summertime. See Neh. 1:1. That kings used to have their summer and winter houses is evident Amos 3:15; Jer. 36:22. Achmetha in Chaldee signifies a cool place, or a place whereunto men resort for cool refreshing in hot weather. They that take the word appellatively apply it to such coffers or presses as use to be made to keep records and rolls in.

{in the palace that is in the province of the Medes} This is that province which is called Babylon v. 1.

{a roll, and therein} Chald. in the midst thereof.

{was a record} Or a memorial. Or a remembrance.

{thus written} Chald. And it was so written in the midst of it, his memorial. In regard of this placing of the words, some take this word, a record, or memorial, to be the title of the roll.

Verse 3. {In the first year of Cyrus the king} In this and the two next verses that which was registered in the roll is set down word for word. How this was the first year of Cyrus see 2 Chron. 36:22.

{the same Cyrus the king made a decree, etc.} See ch. 5:13.

{Let the house be builded} These and the words following are the matter of Cyrus’ decree.

{the place where they offered sacrifices} This may be taken as a description of the house, namely to be the place where they offered sacrifice: or a limitation of the house to that place only where before they were wont to offer sacrifice; and this was the place where the old temple stood.

{and let the foundations thereof be strongly laid} This decree was made before the foundation of the temple was laid. The decree was in the first year, but the foundation was laid in the second, ch. 3:8, 10. Cyrus his care was that the foundation should be fit for a great and weighty edifice.

{the height thereof threescore cubits} It is said of Solomon’s temple 1 Kings 6:2 that the height thereof was thirty cubits, whereupon some imagine that Cyrus gave leave that this temple should be larger than the former. But the heathen did not account their cubit so long as some cubits were, and so the threescore cubits intended by Cyrus might be no more than the thirty cubits mentioned 1 Kings 6. Besides, the height of Solomon’s temple was taken from the floor within to the innermost part of the roof; but here is meant the height of all, from the bottom of the foundation to the top of the highest pinnacles. Some conceive this was the height of the porch, which was to be in the front of the temple. But the porch before Solomon’s temple was an hundred and twenty cubits high, 2 Chron. 3:4, twice as high as this.

{and the breadth thereof threescore cubits} The breadth of Solomon’s temple was but twenty cubits. But the cubits whereby this latter temple was measured were much shorter than those of Solomon’s: and Solomon’s temple was measured from inside to inside, but this from outside to outside. Besides, there were two walls about the first temple, and betwixt those walls chambers on either side, which together with the thickness of the walls might take up about twenty sacred cubits. See 1 Kings 5:6. These differences duly considered, this second temple might well be counted no bigger, if not less, than the first; according to that which is implied chap. 3:12 & Hag. 2:3.

Verse 4. {With three rows of great stones, and a row of new timber} This is meant of the partitions of the courts belonging to the temple; thereof see 1 Kings 6:36.

{and let the expenses be given out of the king’s house} I.e., out of the treasure which appertained to the king in those parts, ch. 7:20.

Verse 5. {And also let the golden and silver vessels, etc.} See ch. 5:14.

{be restored and brought} Chald. go. Such things as are brought to a place seem to go thither.

{again unto the temple which is at Jerusalem} Which is to be built.

{every one to his place} Where every vessel was wont to be set; that they might be fit and ready for their proper use.

{and place them in the house of God} There they were to be set when the house should be built.

Verse 6. {Now therefore Tatnai, etc.} See ch. 5:3, 6.

{be ye far from thence} Let them build the temple alone, v. 7; ch. 4:3, and take you heed that you hinder them not. Otherwise it was not unlawful to come to them, to afford them things needful.

Verse 7. {Let the work of this house of God alone} Do not you meddle with it.

{let the governor of the Jews} Called Sheshbazzar, chap. 5:14.

{and the elders of the Jews} Those named ch. 2:2, etc.

{build this house of God in his place} See ch. 5:15.

Verse 8. {Moreover, I make a decree} Chald. by me a decree is made. In the former verse Darius ratified the decree of Cyrus; in this and the verses following he adds a decree of his own, whereby he enlarges that of Cyrus with more grants.

{what ye shall do to the elders of these Jews for the building of this house of God} Though they were not to join with the Jews in building the temple, yet they were to help forward the work, by providing and procuring such things as were requisite for it.

{that of the king’s goods, etc.} The treasures that belonged to the king, and were reserved for his use, in the provinces on that side Euphrates are here meant.

{forthwith expenses be given to these men, that they be not hindered} Chald. made to cease. For want of money and such other things as were requisite for the building.

Verse 9. {And that which they have need of} Here follows a further grant, not only for the building itself, but also for sacrifices and other things to be used in the temple.

{both young bullocks, and rams, and lambs} All these were beasts fit for sacrifice; and under these all other kinds of sacrifices are comprised.

{of the God of heaven} This description shows the high esteem he had of God, and the reverent respect he bore to him. It implies that God is above all, a most high sovereign, whose throne is in heaven; where also his glory is most manifested. Hereby also he acknowledges that sacrifices were to be offered up to the true God alone.

{wheat} Of that such flour was made as might serve for the showbread, and sundry meat offerings, whereof see Lev. 2:2, 3, etc.

{salt} This also was needful for oblations, Lev. 2:13.

{wine and oil} Of these see 1 Chr. 9:29 & 12:40.

{according to the appointment of the priests which are at Jerusalem} The king not knowing himself how much of those things might be sufficient for the Lord’s service, would not set a stint, but left it to the discretion of the priests to require as much as they should see fit.

{let it be given them day by day without fail} This amplifies the piety of the king, and that he contented not himself with affording provisions for solemn sacrifices at once, but took order that time after time, yea year after year, and that every day, provision should be made for the priests’ service.

Verse 10. {That they may offer sacrifices of sweet savours} Chald. of rest. It is said of the sacrifices which Noah offered up when he came out of the ark, that the Lord smelled a sweet savor, or a savor of rest, Gen. 8:21. This phrase implies that God is so well pleased with such sacrifices, as he rests satisfied therein; and is so pacified as he will forbear to inflict judgments.

{to the God of heaven} See v. 9.

{and pray for the life of the king} Darius the king means himself hereby, and acknowledges that his life depended on God, to preserve it or to take it away.

{and of his sons} Darius (surnamed Nothus because he was basely born) who was the fifth king from Cyrus, and reigned about an hundred years after him, had divers sons that died one after another, but yet one remained as heir to succeed him. This was Artaxerxes Mnemon, who was another than that Artaxerxes which is mentioned ch. 4:7. That this son of his might through God’s mercy be preserved unto him, he takes order that sacrifices should be offered up for him. But whereas it is said in the plural number, his sons, it is replied, that he might mean not only the son then living, but such as he might have afterwards. This argument is brought to prove that Darius Nothus is here meant. This circumstance of the death of former children is not sufficient to prove such a point; for a man may be desirous to have sacrifice offered up for the preservation of his children, though he had lost none of them, but they were all living with him; which was a sufficient ground for him to use means of obtaining God’s blessing on them.

Verse 11. {Also I have made a decree that whosoever shall alter this word} This king thought it not enough to enlarge the decree of Cyrus with more grants, but also confirms that and his own decree with a great penalty, that it might be the more carefully observed.

{let timber be pulled down from his house} This aggravates the judgment, that the offender’s house should not only be destroyed, but the timber thereof be made an instrument of his execution.

{and being set up} Not re-edified again as before, but set up as a gibbet, or pair of gallows.

{let him be hanged thereon} Chald. let him be destroyed. For he was to be hanged thereon till he was dead. So Haman was destroyed and his ten sons, Esth. 7:10 & 9:14.

{and let his house be made a dunghill for this} The Chaldee word signifies also a jakes. So does the word used Dan. 2:5 & 3:29. This added much terror, for it laid upon him and his posterity an everlasting infamy and disgrace.

Verse 12. {And the God that hath caused his name to dwell there} By name is here meant the glory of God, and manifestation of his presence; which is said to dwell in that house, because he did there most manifest himself, and that from time to time continually, Ps. 68:16 & 132:13, 14. See 1 Kings 12:13.

{destroy all kings and people} Hereby he acknowledges that God has a supreme power over all sorts of men, great and mean, even to destroy them as it pleases him.

{that shall put to their hand} Or, endeavor. For men’s hands are those ordinary instruments whereby they do this or that.

{to alter} I.e., to turn to another use.

{and to destroy} By pulling it down, or otherwise employing it than for God’s service. For to turn God’s house to another use is to destroy it.

{this house of God which is at Jerusalem} Though it were not yet finished, yet it is said to be at Jerusalem, because there formerly had been a temple, in the stead whereof this was now to be built, and because the foundation thereof was now laid, ch. 3:10. See ch. 2:68.

{I Darius have made a decree} His authority was then great; for he was then the sole monarch over those parts of the world. Wherefore, that this decree might be more strictly observed he thus presses his authority.

{let it be done with speed} The king well knew what great prejudice delay had formerly brought to that work; and therefore he does now the more press speed and expedition thereabout.

Verse 13. {Then Tatnai, etc.} See ch. 5:3.

{according to that which Darius the king had sent, so they did speedily} Though they did bear no good will to God’s house, yet the fear wherein they stood of the king’s displeasure, made them as careful to expedite the work as if they had themselves set their heart upon it. That which they did had especial reference to the provision which the king enjoined them to make, vv. 8, 9.

Verse 14. {And the Elders of the Jews builded} See v. 7. Under these elders the governor also is comprised. Now that they had not only leave, but also were backed and countenanced with the king’s authority, they cheerfully went on with their work.

{and they prospered} I.e., well and speedily dispatched what they began. See 1 Chr. 14:7.

{through the prophesying} By that prophesying they were checked for their former neglect; they were enjoined to be more diligent; and blessing was promised to their diligence, Hag. 1:4, 8, 13 & 2:5, etc.

{of Haggai the Prophet, and Zechariah the son of Iddo} See ch. 5:1.

{and they builded and finished it} They went on cheerfully in their work, with all speed and diligence, till they had perfected the same.

{according to the commandment of the God of Israel} This was manifested by ancient prophecies, Isa. 44:28. By the proclamation of Cyrus, 2 Chr. 36:22, 23, and by the prophecies of their present prophets, Hag. 1:8.

{and according to the commandment} Chald. decree. See ch. 4:19.

{of Cyrus, and Darius, and Artaxerxes kings of Persia} There were other kings besides these, but they rather hindered the work than forwarded the same. See ch. 4:5, 6, 7. The decrees of Cyrus and Darius are expressly mentioned vv. 3, 8. As for Artaxerxes, there were two of that name; one, mentioned ch. 4:7. The other, ch. 7:1. The former was called Longimanus; the latter, Mnemon: the former made a decree to cause the building of the temple to cease, ch. 4:19, 21. If he therefore be here meant, this commandment must be meant of some charge that he gave in the latter end of his reign, which was not put in execution till Darius his time. The other Artaxerxes began to reign long after the temple was finished. If therefore he be here meant, the phrase must indefinitely be taken of such kings of Persia as at any time contributed anything to the house of God, either before or after it was built. So as his name is here used by anticipation.

Verse 15. {And this house was finished on the third day of the month Adar} Adar, among other things, signifies a cloak, which is an upper garment that covers a man’s body. It is a name of the twelfth and last month of the year, Esth. 3:7, 13. It answers to part of our February, beginning about the eleventh day of that month. In this month the earth many times in sundry places is covered with water or snow; and in this respect may well carry the name of a cover or a cloak. Of the months see 1 Kings 6:1. God gave a great blessing upon the finishing of this temple, Hag. 2:18, 19, 20.

{which was in the sixth year of the reign of Darius the king} It is apparent that the Jews returned to the building of the temple, after their long intermitting thereof, in the second year of Darius, and sixth or seventh month, Hag. 1:1 & 2:1. So as they were little more than four years in finishing that which they had begun in Cyrus his time. They who account this man to be Darius Histaspes, who succeeded Cambyses the son of Cyrus, do reckon but fifteen years from the laying of the foundation to the finishing thereof. Hereof ten years were passed in Cyrus and Cambyses his time, together with the Magi; and six in Darius his time. They who hold that this Darius was Darius Nothus, the fifth from Cyrus, do make above an hundred years from the laying of the foundation to the finishing thereof. See ch. 4:7.

Verse 16. {And the children of Israel} Under this general the particular persons following are comprised.

{the priests and the Levites} These were distinguished one from another by several functions, whereof read 1 Chr. 23 & 24 & 25 & 26.

{and the rest of the children of the captivity} Chald. the sons of transportation. See ch. 1:11 & 4:1.

{kept the dedication of this house of God} Of dedicating the house of God see 1 Kings 8:63. So soon as ever the pious Jews had finished their work, their care is to fit it to God’s service in the best manner that they could; and that was by consecrating it unto God after those rites that were then warranted, that so they might expect the greater blessing from time to time.

{with joy} This cheerfulness of their spirits in that holy work much amplified their piety; the like is noted about bringing the ark into a place prepared for it, 1 Chr. 15:28, and about their contribution to God’s house, 1 Chr. 29:9, and at the dedication of the first temple, 2 Chr. 7:10, and at laying the foundation of this temple, ch. 3:11, 12.

Verse 17. {And offered at the dedication of this house of God} This was one sacred rite about their dedication. So did Solomon, 1 Kings 8:63.

{an hundred bullocks, two hundred rams, four hundred lambs} All these were for burnt offerings. Of these several kinds see 1 Chr. 29:21. Here were a multitude of offerings, but not comparable to those that were offered by former kings. See 1 Kings 8:63. But if we consider their present condition, we may apply to these offerings what was noted of their gifts, ch. 2:69.

{and for a sin offering for all Israel} They did ordinarily offer with other sacrifices sin offerings, whereof see 1 Kings 3:15, to make an atonement for their sins. For such is the corruption of men, as at all times, in all things they sin, and stand in need of reconciliation betwixt God and them.

{twelve he-goats} Goats were the most proper creature to be offered up for a sin offering. On the solemn day of atonement a goat was offered up for a sin offering, Lev. 16:9. So also at other times. Yet other clean beasts were also made sin offerings; as a young bullock, Lev. 4:3, a lamb, Lev. 5:6, a turtledove or a pigeon, Lev. 5:7, yea, and a little fine flour with oil, Lev. 5:11.

{according to the number of the tribes of Israel} This is the reason why they offered twelve goats, that there might be an atonement made for every of the tribes. Though ten tribes had revolted from the tribe of Judah and Benjamin, yet these two tribes are as careful for the spiritual good of the other as for their own good. Besides, there might be some of all the twelve tribes among them. These that were here at the house of God, the place of seeking atonement, are mindful of their dispersed brethren wheresoever they were, in any part or corner of the world. So should we be of all Christians. See 1 Kings 18:31.

Verse 18. {And they set the priests in their divisions} Such as in particular were ordered by David, 1 Chr. 24:1, etc.

{and the Levites in their courses} Of these there were three kinds; one to attend the priests, 1 Chr. 23:4, etc., another to sing and play on instruments, 1 Chr. 25:1, etc., a third to be porters, 1 Chr. 26:1, etc. And all these in their several kinds had their distinct courses.

{for the service of God} This was the main end of these several divisions, namely, that the service of the Lord might the better be performed.

{which is at Jerusalem} The Chaldee particle translated which may have reference to person, place, or work. So that it may imply either the temple which was at Jerusalem, 2 Chr. 36:23, or the service to be done at Jerusalem; or the God who manifested his presence at Jerusalem. In which respect Jerusalem is called the city of God, Ps. 46:4 & 48:1, 8 & 87:3.

{as it is written in the book of Moses} Chald. according to the writing in the book of Moses. This has in special relation to Num. 3:6, etc. & 8:9, etc. See ch. 3:2. Here ends the Chaldee dialect.

Verse 19. {And the children of the captivity} See v. 6. From this verse to the eleventh of the seventh chapter the history is penned in Hebrew.

{kept the Passover} This was one of their most solemn feasts and sacred ordinances. Hereof see 2 Kings 23:21; 2 Chron. 30:1, etc.

{upon the fourteenth day of the first month} This was according to the law, Exod. 12:6. This compared with v. 15 shows that there was but a little more than a month betwixt the finishing of the temple and the Passover. It is probable that they tarried all this while at Jerusalem, and spent most of the time in offering sacrifices, and yielding solemn praises unto God, especially they that dwelt far from the temple.

Verse 20. {For the priests and Levites were purified together} Herein they showed a more unanimous consent about the service of the Lord than they did in Hezekiah’s time, 2 Chr. 29:34.

{all of them were pure} Namely, in regard of that legal sanctification wherewith they were to be sanctified. See 2 Chron. 29:5, 34.

{and killed the Passover} Of this phrase see 2 Chr. 30:15.

{for all the children of the captivity} See ch. 1:11 & 4:1. Under this phrase all of all sorts, great and mean, are comprised.

{and for their brethren the priests} Levites and priests were brethren in relation to Levi the third son of Jacob, and common father to them all.

{and for themselves} Of the reason why thus they prepared for the priests and themselves, see 2 Chr. 35:14.

Verse 21. {And the children of Israel which were come again out of the captivity} These were they that are reckoned up ch. 2:1, and these descended from Abraham, Isaac, and Jacob; and were especially of the tribe of Judah and Benjamin.

{and all such as had separated themselves unto them} This is a description of such heathen as had lived among them, and by their instruction were brought to know that the God of Israel was the only true God; and thereupon renounced their heathenish idolatry, and joined themselves with the people of the Lord, to worship him alone: and as an evidence of their true conversion were circumcised.

{from the filthiness of the heathen of the land} Idolatry, and all impiety and iniquity is a filthiness. See 2 Chr. 29:5. By the heathen of the land are meant such Gentiles as were in those several places where the Israelites were captives.

{to seek the Lord God of Israel} This is set down as the end why they separated themselves from the foresaid filthiness; for otherwise they would not have been admitted into the society of God’s people to worship him. Of this phrase seek the Lord see 1 Chr. 16:10, 11. This phrase God of Israel is added to show that they acknowledged him the true God. Such as these are called proselytes, Matt. 23:15; Acts 2:10 & 6:5 & 13:43.

{did eat} Both the true Israelites, and also these proselytes did all partake of this Passover. This was according to the law, Exod. 12:48.

Verse 22. {And kept the feast of unleavened bread} Of this phrase see 2 Chr. 8:13 & 30:13.

{seven days} This circumstance was expressly enjoined, Exod. 12:15.

{with joy} See v. 16.

{for the Lord had made them joyful} Or, because the Lord. The Lord had given them matter of great joy, and also had quickened their spirits to rejoice therein. As all sanctifying graces, so true joy comes from above, and is a fruit of the Spirit of God, Gal. 5:22.

{and turned the heart of the king of Assyria unto them} Kings’ hearts are in God’s hand to turn them to whom he will, Prov. 21:1. Darius before mentioned is here styled king of Assyria, as before he was styled king of Persia, ch. 4:5, 24. Persia was the hereditary kingdom, Assyria his kingdom by conquest. Assyria had formerly been a monarchy; for honor’s sake is this title here given him. This work of God in turning his heart unto the Jews is here mentioned, in opposition to former kings of Assyria, who had wonderfully oppressed the Jews, both in destroying the ten tribes, and also in seeking to do the like to Judah, 2 Kings 18:17, etc. Assyria was also the beginning of the Babylonish monarchy; and kings of Babylon were counted and called kings of Assyria, 1 Kings 23:29; 2 Chr. 33:11. This which is noted of turning Darius his heart to the Jews, is also spoken in opposition to Cambyses, whose heart was turned against them.

{to strengthen their hands in the work of the house of God} That is, to make them the better able to go on in finishing the same. The particulars of the decree set down v. 8 do show how much he helped them. Of strengthening hands see 1 Chr. 11:10. See also ch. 1:6.

{the God of Israel} This is here set down in opposition to the false gods of other countries.

CHAPTER 7

Verse 1. {Now after these things} In the four last chapters of this book another return of other Jews from captivity is set down. See the argument of this book.

{in the reign of Artaxerxes king of Persia} Of this name Artaxerxes see ch. 4:7. It is not probable that that Artaxerxes is here meant; for he was an enemy to the Jews, and hindered their building of the temple. This Artaxerxes was after that Darius who promoted the building of the temple.

{Ezra the son of Seraiah} This Serajah by lineal descent came from Aaron by Eleazar, v. 5, and was high priest at that time when Jerusalem was taken; and when beside other houses the house of God was burnt therein, which was in the last year of Zedekiah king of Judah. Serajah then was taken and slain, 2 Kings 25:18, 21. This was fifty-nine years before the return of the Jews out of captivity. Concerning this relation two doubts are made: first, whether Ezra were Serajah’s immediate son: secondly, whether he succeeded him in the high priesthood. The ground of the first doubt arises from the many years that passed betwixt the death of Serajah and Ezra’s coming to Jerusalem, which are accounted to be an hundred ninety-three years. For that Artaxerxes in whose reign Ezra came to Jerusalem, is taken to be Artaxerxes Mnemon. The foresaid years are thus reckoned. Fifty-nine in the time of the captivity. Ten from the time that Cyrus gave the Jews leave to return to Jerusalem, till Darius Histaspes began to reign. Thirty-six in that Darius his time. Twenty-two in the reign of Xerxes. Forty in the reign of Artaxerxes Longimanus. Nineteen in the reign of Darius Nothus. And seven in the reign of Artaxerxes Mnemon, v. 8. Hereupon it is supposed that Ezra was Serajah’s grandchild, but called his son, as Zechariah is called the son of Iddo, ch. 5:1, and that Serajah had a younger son, who was carried into captivity, and begat Ezra, or rather the father of Ezra; and after Ezra was born, his proper father died, and thereupon Ezra is styled the son of Serajah: thereby to demonstrate that Ezra descended from Aaron. The ground of the second doubt, whether Ezra were high priest or no, arises from this catalogue, and from that great authority and rule which he had over priests, Levites, and others, vv. 25, 26; ch. 10:5; Neh. 8, etc. & 12:26. But we may resolve this doubt negatively, that he was not high priest; for he is not put into the catalogue of high priests, 1 Chr. 6:14, etc. Yea, Serajah is expressly there said to beget Jehozadak, ch. 3:2, and Jeshua is further said to beget Joiakim, and Joiakim to beget Eliashib, and Eliashib to beget Joiada, Neh. 12:10. These all were high priests in their order, one succeeding another; the last of them beyond Ezra’s days. Besides the title of chief priest or high priest is never given to Ezra. As for that power and authority which Ezra executed, it was given unto him by the king of Persia, v. 12, etc., as the government which Nehemiah had was given unto him by the said king, Neh. 5:14. And he was stirred by an extraordinary spirit, and divine instinct, to rule as he did. See Neh. 12:26.

Verse 2. {The son of Azariah, etc.} The genealogy of high priests, here set down does fully agree with the catalogue of high priests set down, 1 Chr. 6:10, 11, 12, 13, 14, till we come to Meraioth.

Verse 3. {Azariah the son of Meraioth} Azariah was not the immediate son of Meraioth. There were six betwixt them, which are by name set down, 1 Chr. 6:7, 8, 9, 10. There is the like omission of names, Matt. 1:8.

Verse 4. {The son of Zerahiah, etc.} They who are reckoned in this and the next verse do fully agree with the catalogue set down, 1 Chr. 6:3, 4, 5.

Verse 5. {The son of Aaron the chief priest} See v. 1.

Verse 6. {This Ezra went up from Babylon} This shows that all the Jews that were at Babylon did not return from thence to Jerusalem, at the first time when Cyrus gave liberty to them to return, ch. 1:3.

{and he was a ready Scribe} Of this title scribe see 1 Kings 4:3. Here scribe is taken for one that was well studied in the law of God, and had a special function to expound it and teach it. Such were many of the scribes in Christ’s time; for it is said that the scribes sat in Moses’ seat, Matt. 23:2, that is, instructed people in the law of Moses. And he that is called a scribe, Matt. 12:28, is called a lawyer, Matt. 22:35, in relation to the law of Moses. Such also are called doctors of the law, Luke 5:17; Acts 5:34. Ezra is styled a ready scribe, because of that great understanding which he had of the law, being well studied therein, and also because of his dexterity and readiness to give the sense thereof unto others. There is a like phrase used Ps. 45:1.

{in the law of Moses} This shows in what respect he is here styled a scribe.

{which the Lord God of Israel had given} This is added to show that that which is commonly called the law of Moses was indeed God’s law. God gave it to Moses, to give it to the people.

{and the king granted him all his request} Whatsoever he thought meet to crave of the king. The particulars of this request may be gathered out of the king’s decree, v. 13, etc.

{according to the hand of the Lord his God upon him} By the hand of the Lord is here meant the grace and favor and good providence of God. This was the cause that the king granted his request; it was according to God’s grace to him, and the guidance of his good providence. This phrase is again used v. 9.

Verse 7. {And there went up some of the children of Israel} This has reference both to such as went up before, and also to such as remained behind these in Babylon.

{and of the priests, and of the Levites, and the Singers, and the Porters, and the Nethinims} Of the distinction betwixt these see ch. 2:36, 40, 41, 42, 43.

{unto Jerusalem} Jerusalem is here synecdochically put for all the land of Judah. Both city and country are here meant. See ch. 2:1.

{in the seventh year of Artaxerxes the king} This seventh year is to be reckoned from the time that he reigned alone. This being Artaxerxes Mnemon, this return was above an hundred years after the first return of the Jews from captivity. See ch. 4:7.

Verse 8. {And he came to Jerusalem in the fifth month} After their first setting out from Babylon, so as they were but four months in their journey. For they set out the first day of the first month. See v. 9. This fifth month began about the eleventh of our July.

{which was in the seventh year of the king} See v. 1.

Verse 9. {For upon the first day of the first month} About the eleventh of our March.

{began he to go up from Babylon} Heb. was the foundation of the going up from Babylon. The Hebraism is well expounded by our translators.

{and on the first day of the first month} See v. 8.

{came he to Jerusalem} See v. 7.

{according to the good hand of his God upon him} See v. 6. He ascribes the good success he had in his journey to the good providence of God.

Verse 10. {For Ezra had prepared his heart} That which he did he did upon premeditation, not rashly and suddenly. He did it also sincerely, not in show only. See 2 Chr. 19:3.

{to seek the law of the Lord} To be thoroughly informed himself therein.

{and to do it} To practice that which he learned to be enjoined by the law. They make the best use of the law of God who practice what they know.

{and to teach in Israel} He contented not himself with his own knowledge and practice, but endeavored to instruct all the people therein.

{statutes and judgments} See the difference between these two words, 1 Kings 2:3. This is thus distinctly set down, because it was a principal end of Ezra’s coming to Jerusalem to reform religion, and to bring men unto a conformity to God’s law.

Verse 11. {Now this is the copy of the letter} This has reference to the sixth verse, where it is said that the king granted Ezra all his requests. The evidence of that grant is set down in the letter here mentioned. The letter continues to the 27th verse, and is penned in the Chaldee dialect.

{that the king Artaxerxes} See v. 1.

{gave unto Ezra the priest} The genealogy of Ezra set down v. 1, etc., shows that Ezra was a priest descending from Aaron; from whom all sorts of priests, and others descended.

{the Scribe} See v. 6.

{even a Scribe of the words of the commandments of the Lord} This is a description of that which is styled the law of Moses, etc., v. 6. For that law contained the commandments of God. The words of the commandments were such as God gave in charge to Moses to teach the people.

{and of his statutes to Israel} Of the difference betwixt commandments and statutes see 1 Kings 2:3. They are said to be to Israel, because they were in special given as rules and directions to that purpose.

Verse 12. {Artaxerxes king of kings} This is a high title, proper to God and to his Son Christ, 1 Tim. 6:15; Rev. 1:5 & 17:14 & 19:16, for he is the most high supreme sovereign over all, whether kings, or lords, or other inferior persons; but yet respectively it may be applied to mortal kings, in regard of that jurisdiction which monarchs have over other kings. Thus God ascribes this style to Nebuchadnezzar, Ezek. 26:7; Dan. 2:38. This Artaxerxes was such a monarch as Nebuchadnezzar was, and in that respect may this style be given to him. Yet I will not deny but that it might be too ambitiously affected by him, and too flatteringly given him by others.

{unto Ezra the priest, a Scribe of the law of the God of heaven, perfect peace} Or, to Ezra the Priest, a perfect Scribe of the law of the God of heaven, peace, etc. Of this title God of heaven see ch. 6:9. The word peace is not in the Chaldee. Thereupon some attribute the word perfect to Ezra, as it is in the other reading, a perfect Scribe. But this word perfect is in the end of all, which makes others to add the word peace. It may signify health and prosperity; and so be set down as a salutation.

{and at such a time} Of the Chaldee word Cheeneth see ch. 4:12.

Verse 13. {I make a decree} Chald. by me a decree is made. See ch. 6:8.

{that all they of the people of Israel} These are they that are called the children of Israel, v. 7.

{and of his priests} This relative his has reference to God, mentioned v. 12.

{and Levites in my Realm} Persia, Media, Babylonia, and many other kingdoms, are comprised under this title my Realm. For Artaxerxes was a monarch of many kingdoms; and wheresoever any of the Jews were dispersed in any of those kingdoms, they had liberty by this decree to go to Jerusalem. Thus large was the decree of Cyrus, ch. 1:1, 4.

{which are minded of their own freewill to go to Jerusalem} He compelled none, but gave leave to all that would take it. So did Cyrus, ch. 1:3.

{go with thee} This has reference to Ezra, v. 12, for the decree was directed in a letter to him.

Verse 14. {Forasmuch as thou art sent of the king} Chald. from the king. To add more authority to Ezra, the king takes the first cause of Ezra’s going to Jerusalem to himself, though it were upon Ezra’s request, v. 6.

{and of his seven counsellors} From the discovery of that usurpation of the kingdom which the Magi treacherously obtained, the kings of Persia had seven choice counselors, which had a more free access to the king than any other; and with whom the present king used to advise about all weighty affairs. These are here also mentioned, to show that the king of his own head did not grant that liberty to the Jews, but upon good advice with his privy counselors; so as this also added the more authority to Ezra. Of such counselors mention is made, Esth. 1:14.

{to enquire concerning Judah and Jerusalem} How their state stood, what might be further needful for them.

{according to the law of thy God} This is spoken to Ezra. This king believed that the true God was in special the God of Ezra. See Dan. 2:47 & 4:28 & 6:20. By this clause the king gives Ezra power to search and observe who lived according to the law of God, that he might encourage such as did so, and punish those that did not; yea also that he might see whether all things in that province were ordered according to God’s law.

{which is in thine hand} Which you have diligently studied, and do continue still to study; wherein you are very skillful, and which you have always before you.

Verse 15. {And to carry the silver and the gold which the king} The king would make no advantage to himself of that which he had devoted to God.

{and his counsellors have freely offered} Certainly Ezra had well instructed both the king and his counselors in some knowledge of the true God, in that they were so freehearted and bountiful, in offering to his house and service.

{unto the God of Israel} See ch. 1:3.

{whose habitation is in Jerusalem} Because the Lord’s house was in Jerusalem, and God did especially manifest his presence in his house, his habitation is said to be in Jerusalem. See 2 Chr. 6:2 & 29:6; Ps. 26:8 & 132:5, 13.

Verse 16. {And all the silver and gold that thou canst find in all the Province of Babylon} Ch. 8:25. He does not here mean all that he could any way come by; but all that Ezra could move any of that king’s subjects freely to offer. So as hereby the king gives Ezra power to make collections among all the king’s people, for the good of the children of Israel; and that especially for the house and service of God. Hereby also liberty was granted to take such vessels of silver and gold, as being taken out of the former temple were laid up in the province of Babylon.

{with the freewill offering of the people} He means here the people of Israel, mentioned v. 13. For they are distinguished from other people in the province of Babylon.

{and of the priests offering willingly} This is meant of such priests as were then in the place of their captivity; whether they now went with Ezra, or tarried still in their own places.

{for the house of their God} This heathen king speaking of the Jews, the people of God, styles the Lord their God.

{which is in Jerusalem} See ch. 1:3.

Verse 17. {That thou mayest buy speedily with this money} Here in particular is set down one special end of the forementioned collections and contributions.

{Bullocks, Rams, Lambs} See ch. 6:9.

{with their meat offerings and their drink offerings} Of these see 1 Kings 3:15.

{and offer them upon the altar} See ch. 3:2.

{of the house of your God} There was the altar set, and nowhere else might it be; and therefore by a propriety it is called the altar of God’s house.

{which is in Jerusalem} See ch. 1:3.

Verse 18. {And whatsoever shall seem good to thee} Though oblations to God were one principal end of the forementioned money, yet would not the king tie all to that only use, but left much to the discretion of Ezra.

{and to thy brethren} By this title of relation such priests as Ezra took to be of his counsel are especially meant. It may be extended also to such other Jews as he advised with.

{to do with the rest of the silver and gold} Hereby is meant so much as remained after they had bought offerings enough.

{that do after the will of your God} He was persuaded that they were well instructed in the word of God; and therefore exhorts them to hold close to it.

Verse 19. {The vessels also that are given thee} Either such as were formerly taken from the temple; or such as being new made, were now given to them.

{for the service of the house of thy God} He had as great a care for God, his house, and service, as if he had been a king of Judah.

{Those deliver thou before the God of Jerusalem} Or, before God at Jerusalem. The meaning is, that they should be delivered at the temple where God most manifested his presence, and to such as by God’s law were appointed to take the care of them.

Verse 20. {And whatsoever more shall be needful for the house of thy God} This was a great enlargement of his decree and grant, and manifested much respect to God’s house.

{which thou shalt have occasion to bestow} The king well knew that he could not prescribe all things needful for God’s house, and therefore refers the more to the discretion of Ezra.

{bestow it out of the king’s treasure house} Of such a house see ch. 6:4.

Verse 21. {And I, even I Artaxerxes the king} He doubles the word, and makes mention of his own royal power, to move those whom it concerned the more readily to observe what he enjoined.

{do make a decree} This also binds them the more to do what he requires them. See ch. 6:8.

{to all the treasurers which are beyond the river} Treasurers here mentioned were such as received tribute, and all manner of taxes and revenues due to the king in those provinces which were on that side Euphrates where Jerusalem was. Such were they that are mentioned ch. 6:6. Of a treasurer see ch. 1:8.

{that whatsoever Ezra the priest, etc.} See vv. 11, 12.

{shall require of you, it be done speedily} See ch. 6:9.

Verse 22. {Unto an hundred talents of silver} I.e., of our coin, thirty-seven thousand five hundred pound sterling. How this account arises see 2 Chr. 22:14.

{and to an hundred measures of wheat} The word translated measure is both in Hebrew and Chaldee Cor. One Cor was about ten bushels; so as this amounts, according to our measures, to a thousand bushels of wheat. How this thus arises see the note on 1 Kings 4:22.

{and to an hundred baths of wine} A bath was a measure for liquid things, which contained eight gallons. By this account an hundred baths of wine consist of eight hundred gallons: which in our ordinary account comes to three tuns and half a hogshead of wine.

{and to an hundred baths of oil} Of the use of wine and oil see 1 Chr. 9:29 & 12:40.

{and salt, without prescribing how much} Salt was of use for all manner of offerings, Lev. 2:13; Ezek. 43:24. It was also of singular use for all manner of food, and other things; and therefore no stint is set to it.

Verse 23. {Whatsoever is commanded} Chald. whatsoever is the decree. See ch. 4:10.

{by the God of heaven} See ch. 6:9.

{let it be diligently done for the house of the God of heaven} The meaning is, that whatsoever the priests of the Lord should declare to be by the law of God enjoined for his service in his temple, it should be done.

{for why should there be wrath} This king stood in fear of God’s wrath, and was persuaded that neglect of God’s service would incense God’s wrath. He was therefore careful to have such things performed as might prevent the wrath of God.

{against the Realm of the king and his sons} Some read these words as distinct one from another, and not depending one upon another; thus, against the realm, the king and his sons. This reading the original will bear, as well as the former. It shows, that as the king feared God’s wrath against himself, so also against his realm and children, and was thereupon the more careful to prevent it.

Verse 24. {And also we certify you that touching any of the priests} He was very tender of prejudicing God’s ministers, and careful of doing them all the ease he could.

{and Levites, Singers, Porters, Nethinims} Of these see ch. 2:40, 41, 42, 43. All these had distinct employments about God’s house.

{or Ministers of this house of God} If there were any besides those before mentioned that had employment about God’s house, he grants to them the same privilege that he had to the former.

{it shall not be lawful to impose toll, tribute, or custom upon them} Of the difference betwixt these three kinds of payments see ch. 4:13, 20. Though those payments were constant yearly revenues due to himself, yet would he ease God’s ministers of them.

Verse 25. {And thou Ezra} The king thought it not enough to enjoin others to do that which he thought useful for God’s service, but also stirs up Ezra to take care of such as were under him, to procure the good of the people of God.

{after the wisdom of God that is in thine hand} Of this phrase see v. 14. He discerned that God had given unto Ezra great understanding and prudence; and thereupon makes that the ground of the power and authority which he gave him.

{set Magistrates and Judges} The king well knew that Ezra alone could not do all that was requisite for the good of that people, and therefore advises him to appoint assistants and helpers; yea such as might have power and authority, and were able to determine their cases. Such counsel did Jethro give, Exod. 18:21, 22.

{which may judge all the people that are beyond the river} He means such as were within the province of Judah; not the other countries that were about them on that side the river.

{all such as know the laws of thy God} He would have magistrates and judges to be men of understanding, and that in God’s law.

{and teach ye them that know them not} The ignorant must be instructed, that thereby they may the better be brought to do their duty.

Verse 26. {And whosoever will not do the law of thy God} He is very zealous about God’s law, and sets it in the first place.

{and the law of the king} This he adds, that peace might be kept betwixt them and others.

{let judgment be executed speedily upon him} By executing judgment on malefactors both piety and peace are better preserved.

{whether by death} This was more than the Romans would grant to the Jews, when they had brought them into a province, John 18:31.

{or to banishment} Chald. to rooting out. Rooting out of his own land is hereby meant. A man’s country is as an orchard wherein he is planted; banishment is a rooting of him out of that soil.

{or to confiscation of goods} That is, the taking away of a man’s goods from him, and so turning them to some public use. See ch. 10:8.

{or to imprisonment} Hereby his person is restrained. Here ends the king’s letter which was in the Chaldee dialect. The history following is penned in Hebrew.

Verse 27. {Blessed be the Lord God of our fathers} Ezra looks beyond man, even to God himself, and ascribes all to him.

{which hath put such a thing as this in the king’s heart} Whatsoever good thing is in any man’s heart, be he great or mean, it is God that puts it into his heart, Lam. 1:17.

{to beautify the house of the Lord} The house of the Lord was now built; but much ornament might be added thereto by the king’s gift and grant. Besides, the due observation of the services of the Lord tended much to the beautifying of his house.

{which is in Jerusalem} See ch. 1:3.

Verse 28. {And hath extended mercy unto me} Ezra accounted it a great mercy to be made instrumental for the promoting of God’s service.

{before the king and his counsellors} Of these counselors see v. 14.

{and before the king’s mighty princes} They also offered to the house of God.

{and I was strengthened} He means inward strength of spirit, and courage to go on in his work.

{as the hand of the Lord my God was upon me} Of this phrase see v. 6.

{and I gathered together out of Israel} That is, from among the children of Israel, who were then in the land of their captivity.

{chief men to go up with me} Even those who are by name set down in the next chapter.

CHAPTER 8

Verse 1. {These are now the chief of their fathers} This relative their has reference to them that went with Ezra to Jerusalem. As in the second chapter there is a catalogue of those that first went from Babylon to Jerusalem with Zerubbabel: so in this chapter there is a catalogue of such princes and fathers of families as went up at another time with Ezra.

{and this is the genealogy of them} Of a genealogy see 1 Chr. 4:33.

{that went up with me} Ezra set down his genealogy, and therefore he mentions himself in the first person, thus, with me.

{from Babylon} Babylon may be here taken for that whole kingdom which belonged to the king of Babylon, who carried the Jews thither into captivity.

{in the reign of Artaxerxes the king} See ch. 7:1.

Verse 2. {Of the sons of Phinehas} In this verse are set down such as descended from the priestly and princely families. Of the priestly family there are two heads, Phinehas and Ithamar. Of the princely or royal family, David. Phinehas here mentioned was the son of Eleazar the son of Aaron, 1 Chr. 6:3, 4. By sons in this and the verses following posterity is meant.

{Gershom} This is not that Gershom or Gershon, of whom came the family of the Gershonites. Num. 3:21. But another Gershom who lived at this time.

{of the sons of Ithamar} This Ithamar was the fourth son of Aaron, Exod. 6:23.

{Daniel} This is not that great Daniel who lived in the time of the Babylonish monarchy; but another of that name.

{of the sons of David} King David is here meant, the head of the royal posterity.

{Hattush} How this man descended from David see 1 Chr. 3:22.

Verse 3. {Of the sons of Shechaniah, of the sons of Parosh} This latter clause is added to distinguish Shechaniah in this verse, from another Shechaniah, v. 5.

{Zechariah} There was also another of this name at this time, v. 11.

{and with him were reckoned by genealogy of the males an hundred and fifty} Great honor under the law was done to the males. They only were circumcised, Gen. 17:10. They were the firstborn to be consecrated to the Lord, Exod. 13:13, 15. They only were put into genealogies. Females were comprised under them.

Verse 4. {Of the sons of Pahath-moab} Of the notation of this name see ch. 2:6. The sons of this man here meant were among those that having taken strange wives put them away, ch. 10:30. He also himself was one of those that sealed the covenant, Neh. 10:14.

{Elihoenai the son of Zechariah, and with him two hundred males} There was a Zechariah that descended from Phinehas, 1 Chr. 6:6, but he was long before this man.

Verse 5. {Of the sons of Shechaniah} See v. 3.

{the son of Jahaziel, etc.} The proper name of this man is here left out.

Verse 6. {Of the sons also of Adin} There was another of this name, whose sons came to Jerusalem with Zerubbabel before this. This Adin might be one of those who sealed the covenant, Neh. 10:16.

{Ebed the son of Jonathan, etc.} Jonathan was one of those who was appointed to see the Israelites that had married strange wives to put away their wives, ch. 10:15.

Verse 7. {And of the sons of Elam} There was one also of this name, whose sons returned with Zerubbabel, ch. 2:7.

{Jeshaiah the son of Athaliah, etc.} Of Jeshaiah see v. 19. Athaliah was also the name of a woman, 2 Kings 8:26.

Verse 8. {Of the sons of Shephatiah} See ch. 2:4.

{Zebadiah the son of Michael, etc.} Zebadiah was one of those that promised to put away his strange wives, ch. 10:20. Michael is a name given to the Son of God, the Lord of angels as well as of men, Dan. 10:13, 21 & 12:1; Jude 9; Rev. 12:7. It signifies who was God.

Verse 9. {Of the sons of Joab} There were also sons of Joab, that returned with Zerubbabel, ch. 2:6, etc.

{Obadiah the son of Jehiel} Obadiah was one of those that sealed the covenant, Neh. 10:5.

Verse 10. {Of the sons of Shelomith, the son of Josiphiah, etc.} The proper name of this son of Josiphiah is left out.

Verse 11. {Of the sons of Bebai} See ch. 2:11.

{Zechariah the son of Bebai, etc.} Bebai was one of those that sealed the covenant, Neh. 10:15.

Verse 12. {And of the sons of Azgad} See ch. 2:12. Azgad also sealed the covenant, Neh. 10:15.

{Jonathan the son of Hakkatan, etc.} קטן Katan in Hebrew signifies little, or young. The word here used is applied to a younger son, as Gen. 9:24. Some therefore here translate the word appellatively, thus, Johanan the younger son.

Verse 13. {And of the last sons of Adonikam} Mention is made of children of Adonikam that went up with Zerubbabel, ch. 2:13. Thereupon some, in relation unto them, say, that this phrase the last implies that the three here mentioned went not at the first with Zerubbabel, but at the last with Ezra. Others apply it to his youngest sons; of whom the three here mentioned were born.

{whose names are these, Eliphelet, Jehiel, and Shemaiah, etc.} These are thus expressly by name set down, because he had more sons: but all the rest, if they went not before, tarried behind, for these only went at this time.

Verse 14. {Of the sons also of Bigvai, Uthai, and Zabbud} Or Zaccur, as some read. Uthai and Zabbud were sons of Bigvai.

{and with them seventy males} The particular numbers from the third verse to this inclusively do make up in all one thousand four hundred ninety and six males. Here were a great many that went up together, but many more went up at the former time. See ch. 2:64, 65. As by this it appears that many went not up at the first time: so the histories in Nehemiah and Esther do further declare that there were many left in sundry places among the heathen, even after this return.

Verse 15. {And I gathered them together to the river} This has relation to all that company that is before mentioned. The river here meant is taken to be Euphrates, into which Ahava runs, or, it runs into Ahava. Here these two rivers met together: it is very probable that there were thickets, or groves, or woods in this place; whereby it was the more pleasant and secret. This circumstance of meeting at a river is expressly noted of worshipers of God, after Christ’s ascension, that they went out of the city by a riverside, where prayer was wont to be made, Acts 16:13. See Ps. 137:1.

{that runneth to Ahava} Some take Ahava to be a region by which the forementioned river flows. In Assyria there is a region called Adiabena: but it is certain that Ahava here mentioned is a river: so it is expressly said to be, vv. 21, 31. It was in the way betwixt Babylon and Jerusalem.

{and there abode we in tents} Or, there we pitched. They were now travelers, and many together; therefore they carried tents with them; that they might the better lodge in open places.

{three days} In this time were the people so settled as Ezra might the better observe to what tribes or families they belonged.

{and I viewed the people and the priests} That is, took notice of the distinction betwixt them; namely, who were priests, and who were of other tribes.

{and found there none of the sons of Levi} It is said ch. 7:7 that there went up of the Levites with Ezra: thereupon a doubt arises, how it should be here said, that he found none of them. The resolution is, that at this time there were none that voluntarily came forth with Ezra; which he observing, sent for divers of them, v. 16, etc., who came upon sending for, and in that respect are said to go up, ch. 7:7.

Verse 16. {Then I sent for Eliezer, etc., chief men} Here are nine reckoned up by name who are men of dignity or authority; and in that respect called chief men. The Hebrew word signifies heads. It is oft put for such as are above others, and have command of others.

{also for Jarib, and for Elnathan} Though this title Jarib be the same name twice used in this verse; yet there is a difference in the Hebrew. The former is Jarib, the latter is Joiarib. But Elnathan is the same in both places: yet it sets forth two distinct persons of the same name. For they are expressly distinguished by their several gifts.

{men of understanding} Such as were themselves well learned; and had good knowledge of the law, and of the distinction of tribes, families, and functions; and could also well inform and instruct others therein. They were such as are said to understand themselves, and to instruct others, Dan. 11:33.

Verse 17. {And I sent them with commandment unto Iddo the chief} There is mention made of Iddo the father of Zechariah, ch. 5:1 & 6:14. And there is mention made of one Iddo which went up to Zerubbabel, Neh. 12:14. It may be that he might be sent back from Jerusalem to Ezra upon some special occasion: and thereupon Ezra have the better opportunity to send to him. He was a prime and chief man, and had command where he was.

{at the place Casiphia} It is by most interpreters held, that Casiphia here is put for the country of the Caspians, where that sea was which is called the Caspian sea, or Hircanian sea, between the mountains of Caspia and Hircania. But this place was very remote from that place where Ezra now was. Others therefore take it to be the name of a castle, where by the grant of the kings of Persia there was a society of Levites, and that Iddo was the chief over them; and therefore the message sent to him.

{and I told them what they should say} Heb. I put words into their mouth. They who send messengers upon a weighty business, will not only in general bid them do such and such things, but also prescribe unto them the very form of words that they should use; and this is to put words into their mouth.

{unto Iddo, and to his brethren the Nethinims, at the place Casiphia} Of Nethinims see 1 Chr. 9:2. They were such as did service about the house of God: whereby it appears, that Iddo had a charge about God’s house, in that the Nethinims are called his brethren.

{that they should bring unto us Ministers for the house of our God} This phrase is a description of Levites, and shows that their function was to attend the service of God’s house.

Verse 18. {And by the good hand of God upon us} Of this phrase see ch. 7:6, 9. His piety moved him to ascribe all to the providence of God.

{they brought us a man of understanding} Of this phrase see the last note on v. 16.

{of the sons of Mahli, the son of Levi, the son of Israel} Mahli was the son of Merari, the son of Levi; so as he was Levi’s grandchild. Levi was the third son of Israel, Gen. 39:34. He was the father of all that ministered about the house of God.

{and Sherebiah} Or, even Sherebiah. Thus is the copulative and taken and translated, 1 Sam. 17:40, Even in a scrip; and 1 Sam. 28:3, Even in his own city; for this was the man of understanding whom they brought. Sherebiah is noted to be a man of understanding, Neh. 8:7 & 9:4, 5. He had good skill in thanksgiving, and was one of the chief among those that were set apart thereunto, ch. 12:8, 24.

{with his sons and his brethren, eighteen} They are here called his brethren, who were of his kindred, or of his family, or of that function whereof he was.

Verse 19. {And Hashabiah} Hashabiah is said to be a ruler, namely among the Levites, and to be one who built a part of the wall of the city, Neh. 3:17. He was also one that sealed the covenant, Neh. 10:11.

{and with him Jeshaiah, the son of Merari} There is one of this name that voluntarily went out with Ezra, v. 7. But he was of another tribe. Both these, Hashabiah and Jeshaiah, descended by lineal descent from Merari, as Sherebiah had done, v. 18.

Verse 20. {Also the Nethinims} Of these see 1 Chr. 9:2.

{whom David and the Princes had appointed for the service of the Levites} We do not read where David did appoint the Nethinims their place: but in that they were appointed to their services by Joshua, and the princes in his time, and continued till David’s time in great number; it cannot be doubted, but that he who settled all other offices and services in and about the house of God, did also set these in their order and courses.

{two hundred and twenty Nethinims} Here was a great many remaining after the captivity.

{all these were expressed by name} By this it appears that they were careful in keeping their genealogy.

Verse 21. {Then I proclaimed a fast there} Of the use of a fast, and proclaiming it, see 1 Chr. 20:3.

{at the river Ahavah} See v. 15.

{that we might afflict ourselves before our God} This afflicting of themselves at a fast has respect to their bodies and to their souls: to their bodies, in forbearing food, sleep, and other refreshments, so far as their bodies might be sensible of it: and their souls, by setting their sins before them, and God’s just wrath and vengeance against them for the same, so far, as their hearts might be broken, and a godly sorrow wrought in them. It was expressly enjoined the Jews to afflict their souls in their solemn day of fasting, Jer. 16:29. In regard of the outward afflicting of oneself hypocrites could go so far in their fast, Isa. 58:3.

{to seek of him a right way for us} A special end of fasting is to be the better fitted for prayer; and prayer may and ought to be made for God’s direction about a right course in the lawful things that we take in hand.

{and for our little ones} Among other things the good of our children is to be sought; the rather, because while they are little ones they cannot seek it themselves; and also because through God’s blessing on them, after we have served God in our generation, our children after us may continue so to do in their generation, and teach their children after them so to do: and thus perpetual service be performed to the eternal God by us mortal creatures, who have but a short time to do it ourselves.

{and for all our substance} Under this word substance he comprises all the cattle and beasts that they had; all the gold and silver; all the apparel, woolen and linen; all other outward commodities whatsoever. So as it is lawful by prayer to seek God’s blessing upon our temporal estate, and to commend all that we have to his providence and protection.

Verse 22. {For I was ashamed to require of the king a band of soldiers and horsemen, to help us against the enemy in the way} Zeal of God’s glory, and faith in God’s power, wisdom, truth, and goodness, makes true saints ashamed to do anything wherein and whereby any of God’s divine properties should be questioned. Though human helps are lawful, and may be used, yet in some cases, before some persons, they may be forborne, and no great care taken about them, Gen. 33:15; Judg. 7:8; 1 Sam. 17:39, 40; Zech. 4:6, 7. He plainly shows, that there were enemies in their way: that soldiers and horsemen would be a good defense against them; and that he could have obtained those helps of the king, yet he would not.

{because he had spoken unto the king, saying} That which is noted of this king’s respect to God, in his letter and grants to Ezra, ch. 7:12, etc., does give us to understand, that Ezra had well informed the king in the manifold excellencies of God, and in his special care and providence over his church.

{The hand of our God} That is, his power, providence, protection and blessing. See ch. 7:6.

{is upon all them for good} To bless and prosper them, and in everything to do them good.

{that seek him} That call upon him, that serve him, that worship him, fly unto him, and rely upon him. See 1 Chr. 16:10, 11. This seeking of God is not the meritorious cause of God’s doing good to any; but the way wherein he uses to do good, and an evidence that he will do good to such.

{but his power and his wrath} His powerful wrath, whereby he is able to make the stoutest to stoop. Of wrath attributed to God see 2 Chr. 28:13.

{is against all them that forsake him} They are said to forsake God who obey not his commandments; who fly to idols; who trust to human helps, and regard not him; and who fall away from their profession of him.

Verse 23. {So we fasted} They put their purpose into practice.

{and besought our God for this} Namely, that he would protect them against their enemies. This their prayer was effectual, v. 31. For earnest prayer sharpened by fasting is very powerful with God. Such prayer was never made in vain.

Verse 24. {Then I separated twelve} The matter for which he separated them was of great consequence. It was the safekeeping and carrying of all those treasures which are hereafter mentioned, v. 25, etc., from the place where they were to Jerusalem, and the well ordering and disposing of them there: therefore he made choice of twelve priests and twelve Levites.

{of the chief of the priests} Or, with the chief of the priests. For they who follow, and are set down by name, were Levites, and not priests.

{Sherebiah, Hashabiah} Of these two see vv. 18, 19. Some that read the former words as they are in our translation, put the particle with before Sherebiah, thus, I separated twelve of the chief of the priests, with Sherebiah, etc.

{and ten of their brethren with them} Ten Levites are hereby meant, taken out of the thirty-eight mentioned vv. 18, 19. Thus they were four and twenty in all to whom Ezra committed this great trust.

Verse 25. {And weighed unto them the silver and the gold} Cyrus committed such treasure to the prince of Judah by tale or number, ch. 1:8, 9, etc., but Ezra did it by weight: for this treasure was not so distinctly made in chargers, basins, and other vessels, as they which Cyrus brought forth were.

{and the vessels} Vessels are here taken in a large sense, as ch. 1:7, 10.

{even the offering of the house of our God} Or, for the house of our God, and for the service thereof.

{which the king, and his counsellors, and his lords} Of the counselors here meant see ch. 7:14. The lords here mentioned were other princes and noblemen under the king of Persia. Of these see ch. 7:28.

{and all Israel there present had offered} Namely, such as were able and willing to give, and then present when this great contribution was made. Of these see ch. 7:16.

Verse 26. {I even weighed unto their hand six hundred and fifty talents of silver} That is, two hundred forty-three thousand seven hundred and fifty pound sterling. How this sum thus arises see 1 Chr. 22:14.

{and silver vessels an hundred talents} That is, thirty-seven thousand five hundred pound sterling.

Verse 27. {Also twenty basons of gold of a thousand drams} That is, three hundred twelve pounds and ten shillings. Of the value of drams see 1 Chr. 29:7.

{and two vessels of fine copper} Heb. yellow, or shining brass. Some take this for such amber as beads are made of; or for a mixture of gold and silver together. We read Exodus 38:8 of such fine brass as women made use of, to behold their faces therein, as now they do of looking glasses. That must needs be some very excellent and curious brass. It plainly appears that this was a very choice metal that is here mentioned, in that there were but two vessels thereof, and they reckoned amongst vessels of gold.

{precious as gold} Heb. desirable as gold. This may be in regard of the extraordinary brightness and shining thereof, which pleased the eye exceeding much. For the rarity of it, it might be as highly esteemed as gold.

Verse 28. {And I said unto them, Ye are holy unto the Lord} That is, consecrated after a special manner unto his service. In this respect, Levi as the father and head of all such, is called God’s holy one, Deut. 33:8.

{the vessels are holy also} In that they were consecrated unto God. Thus all things that are consecrated are called holy things, Lev. 5:15; Num. 4:4.

{and the silver and the gold are a freewill offering} For they were freely and willingly offered, ch. 7:16.

{unto the Lord God of your fathers} See 1 Chr. 29:18. This is it that made them holy, that they were offered to God.

Verse 29. {Watch ye, and keep them} The greater the trust is, the greater ought our care and circumspection to be thereabouts.

{until ye weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel at Jerusalem} He means such as went up first to Jerusalem with Zerubbabel. They are such as are set down ch. 2:2, etc. Divers of the chambers on the sides of the temple were for treasuries, to keep the holy treasures appertaining to the house of God. See 1 Kings 6:5; 1 Chr. 9:26.

Verse 30. {Then took the priests and Levites} They who are mentioned v. 24.

{the weight of the silver, and the gold, and the vessels} Of these see v. 26.

{to bring them to Jerusalem unto the house of our God} That there they might be used about the service of God, for which end they were given.

Verse 31. {Then we departed from the river of Ahava} See vv. 15, 21.

{on the twelfth day of the first month} This was about the three and twentieth, or four and twentieth of our March, and the twelfth day from their going from Babylon, ch. 9:9.

{to go unto Jerusalem} This was the end of their going up from Babylon. See ch. 7:9.

{and the hand of our God was upon us} See v. 18.

{and he delivered us from the hand of the enemy} This in general extends itself to all that envied them, and bore evil will to the house of God.

{and of such as lay in wait by the way} This intends certain particular persons that thought to have set upon them, and spoiled them in their journey. It much amplifies the providence of God over them, that he disappointed the plots and practices even of those that sought to have circumvented them.

Verse 32. {And we came to Jerusalem, and abode there three days} Namely, before they disposed of themselves to several places, and of their treasures to the treasuries. They took that time somewhat to refresh themselves after their weary journey.

Verse 33. {Now on the fourth day} Namely, after their coming to Jerusalem, which was about the fifteenth day of our July, but the fourth of their fifth month. As is evident by comparing ch. 7:9 with this verse.

{was the silver, and the gold, and the vessels} Those that are mentioned vv. 26, 27.

{weighed in the house of our God} Namely, in the chambers thereof, which were treasuries, v. 29.

{by the hand of Merimoth the son of Uriah the priest} He took them of those that brought them to the house of God, and weighed them, the better to discharge that trust that was reposed in him. This Merimoth built a part of the wall of Jerusalem, Neh. 3:4, and was one of those that sealed the covenant, Neh. 10:5.

{and with him was Eleazar the son of Phinehas} This Eleazar descended from that Phinehas, whose grandfather Aaron was, 1 Chr. 6:3, 4.

{and with them was Jozabad the son of Jeshua} Jozabad was one of those that instructed the people in the law, Neh. 8:7. And his father Jeshua was not the high priest, but another, mentioned ch. 2:40.

{and Noadiah the son of Binnui, Levites} They were not all Levites that were mentioned before; for Merimoth and Eleazar were priests. This title therefore has reference to the two last that are named.

Verse 34. {By number and by weight of every one} Something must here be understood to make up the sense; namely this, the account was taken, or some such like phrase.

Verse 35. {Also the children of those that had been carried away, which were come out of captivity} Not only they themselves which were carried away captives, and returned back again, but they also that were born in captivity.

{offered burnt offerings unto the God of Israel} Of offering burnt offerings see 1 Kings 3:15. Though these were not born in Israel, yet they acknowledged the God of Israel, the God of their fathers, to be their God.

{twelve bullocks for all Israel} According to the number of the twelve tribes, ch. 6:17.

{ninety and six rams, seventy and seven lambs} Of these kinds see 1 Chr. 29:21.

{twelve he-goats for a sin offering} See ch. 6:17.

{all this was a burnt offering unto the Lord} Though in some particular respects there was a difference betwixt a sin offering and a burnt offering, yet in general whatsoever was sacrificed upon the altar was counted as a burnt offering unto the Lord.

Verse 36. {And they delivered the king’s commissions unto the king’s lieutenants} A lieutenant is such a one as is appointed under the king, to order the affairs of that part of the kingdom that is committed to his trust. By the king’s commissions are meant commands and ordinances.

{and to the governors on this side the river} Ezra was now at Jerusalem; so as that side of Euphrates is meant that was towards Jerusalem. These might be such as are mentioned ch. 5:3.

{and they furthered} Heb. lift up. It is the same word that is used ch. 1:4, and in that sense.

{the people} Namely of Israel.

{and the house of God} By affording such things as were requisite for the beauty and service thereof.

CHAPTER 9

Verse 1. {Now when these things were done} This has reference to those former acts of rejoicing which are mentioned in the two former chapters; wherein is showed how all things very prosperously succeeded about Ezra’s going to Jerusalem, and carrying rich treasures with him for the house of God: but in this chapter is set down a doleful history, which caused much mourning.

{the princes came to me} These were some pious princes of Judah, that grieved at the evil whereof they complain, but could not redress it.

{saying, The people of Israel} Hereby he means the common sort of people; for they are distinguished from ecclesiastical persons, and from princes, and others, v. 2.

{and the priests and the Levites} These were such as by their function were wholly to attend the service of God; so, as their sin is hereby much aggravated, in that they which by their particular function, as well as by their general profession should have kept themselves from all pollution, suffered themselves to be so polluted as they were. Besides, they had means better to know the law than others.

{have not separated themselves from the people of the land} He means the land of the uncircumcised people; such as are named in the latter end of this verse, with whom they should not have mixed themselves.

{doing according to their abominations} This is a general phrase, which sometimes sets forth their idolatry, Deut. 32:16. Secondly, all manner of uncleanness, 1 Kings 14:24. Thirdly, savage cruelty, 2 Kings 16:3. Here it is indefinitely taken for loose and licentious living, without rule, and against the law of God, as Deut. 18:9; 2 Kings 21:2.

{even of the Canaanites} This is a general word, under which all those people are comprised which were accursed of God, and devoted to destruction, Deut. 1:7.

{the Hittites, the Perizzites, the Jebusites} These were particular kingdoms, devoted also to destruction, Gen. 15:2, and oftentimes comprised under that general word of Canaanites.

{the Ammonites, the Moabites} These nations came from the two sons of Lot born in incest, Gen. 19:37, 38, and were always deadly enemies to the Israelites.

{the Egyptians} These were an ancient nation before Abraham’s time, Gen. 12:12. These made the Israelites bondslaves among them, Exod. 1:13 & 6:5.

{and the Amorites} These also were reckoned among the cursed nations devoted to destruction, Gen. 15:16. They were on the other side of Jordan, Num. 21:13, 25.

Verse 2. {For they have taken of their daughters} Namely, into marriage; which was directly against the law of God, Deut. 7:3. This is meant of those who were in Judah and Jerusalem before Ezra came thither. Whether they took them before they came out of Babylon, or after they were settled in Judah and Jerusalem, is not expressed. Some might take women of cursed nations to be their wives while they were in Babylon: for Nebuchadnezzar carried of those nations into captivity, as well as of the Jews, Jer. 25:9, 15, etc. and 27:3, etc. So as the Israelites might take of their daughters to be their wives. Others after they came to Judah might take wives out of those nations that were about them. We may further gather from that which the prophet Malachi (who lived after the captivity) complains of, that many of them put away their former wives which were Israelites, and in their room took wives of these nations. For thus he says, Judah hath profaned the holiness of the Lord which he loved, and hath married the daughter of a strange god. And this have you done again; covering the altar of the Lord with tears, with weeping, and with crying out, Mal. 2:11, 13. Hereby is implied, that they did not only marry idolatrous women of heathen nations, but also put away their former wives; or at least dealt so cruelly with them, as they made those distressed women to weep before God’s altar, and make their pitiful complaints to him.

{for themselves and for their sons} This aggravates their iniquity that they did not only commit those great sins themselves, but also brought their sons to do the like.

{so that the holy seed} This is meant of those that descended from Abraham: for the covenant which God made with Abraham he extended to his seed also; and by virtue of that covenant, together with their profession of the true religion, they were accounted an holy seed. Thus are the children of professors under the gospel called holy, 1 Cor. 7:14. By this circumstance does the prophet Mal. 2:11 aggravate this sin. So likewise this sin of professors in the old world is aggravated, Gen. 6:2.

{have mingled themselves with the people of these lands} He means the lands mentioned ver. 1. There could be no greater mingling of themselves than by marriage. That was also a sore temptation to draw them to the idolatry, and other wickedness of those nations. This reason is rendered against these marriages, Deut. 7:4. And Solomon’s case gives woeful experience hereof, 1 Kings 11:4, etc.

{yea, the hand of the princes} Such as in dignity were above others.

{and rulers} Such as had authority and government over others.

{hath been the chief in this trespass} It is probable that they first committed this sin and thereby became an ill example to others: Yea also, that they more openly and audaciously committed it.

Verse 3. {And when I heard this thing, I rent my garments} This shows that wonderful great grief which seized upon this good priest upon the first hearing of that great sin. Of this custom of rending clothes see 1 Kings 21:27. 2 Kings 2:12.

{and my mantle} This was some upper covering over his garment. Of a mantle see 1 Kings 19:13. Prophets had mantles proper to themselves, Zech. 13:4. Others also besides prophets had their mantles, as Job 1:20 and 2:12. Judg. 4:18. Ps. 109:29. It amplifies his passion, in that he rent both mantle and garment.

{and plucked off the hair of my head and of my beard} This is such an evidence of an holy indignation as we read not of the like in sacred Scripture.

{and sat down astonied} He sat on the ground. See Neh. 1:4. He was as one that for the present scarce knew what he should say or do. He was in good hope that he should have found a people conformable to the law of their God: the rather because of that great mercy which God had showed to them, in bringing them out of captivity to their own land. But finding them in so great a trespass, he was in himself exceedingly dejected, and brought as it were into a maze: his own prayer imports as much, ver. 6, 9, 15, etc.

Verse 4. {Then were assembled unto me} This his holy passion was soon discerned by such as were grieved and offended thereat; and they come to express their holy indignation and compassion with his.

{every one that trembled at the words of the God of Israel} By the words of the God of Israel are meant the threatenings that are written in God’s word against such sinners. An holy fear lest God’s judgments should be executed makes a pious heart to tremble; and they who so tremble will be careful to use all the means they can to prevent God’s judgment. For this end did such now assemble to Ezra. The great God is much moved with such, Isa. 57:15 and 66:2. Mal. 3:16.

{because of the transgression of those that had been carried away} The sin especially was it that so moved them and the judgment of captivity from which they were now delivered, much aggravated the same.

{and I sat astonied} See v. 3.

{until the evening sacrifice} Of this time see 1 Kings 18:29, 36. While sacrifices or incense were offering up, pious people used to make their prayers, Luke 1:10.

Verse 5. {And at the evening sacrifice} See ver. 4.

{I rose up from my heaviness} Or affliction. For such was his grief for this sin, as his soul was afflicted therewith.

{and having rent my garment and my mantle} See ver. 3. He did not rend another garment or mantle than that which he did wear, but they being still upon him, though rent, he prayed.

{I fell upon my knees} This gesture testified the humbling of his soul before God. Of this gesture see 1 Kings chap. 8 ver. 54.

{and spread out my hands} This rite he used, to testify the earnest desire of his soul. See 1 Kings 8:54.

{unto the Lord my God} He expresses this particular relation betwixt God and him, to show the ground of his confidence notwithstanding the great sin of the people. See 1 Kings 18. 1 Chron. 11:19 and 17:25 and 29:17.

Verse 6. {And said, O my God} See ver. 5.

{I am ashamed} Sins of others work shame in such as fear God. He begins his prayer with confession and aggravation of sin.

{and blush} This is an ordinary effect and sign of shame.

{to lift up my face to thee} That is, to appear in your presence, or to make any prayer to you.

{my God} He does twice mention this particular relation, to aggravate the sin. It was so great, that though God were in special his God, yet he scarce dared approach unto him.

{for our iniquities are increased over our head} Their sin is here resembled to a flood of waters, which was so great as it overwhelmed them, and in a manner drowned them, Ps. 38:4. His first aggravation of sin is taken from the multitude of their sins. This good man puts himself in the number of those trespassers, because he was of the body of that state whereof many of the members had committed that sin; so as he might be involved in the judgment that might fall upon them. So Dan. 9:5.

{and our trespass} Or guiltiness. For sin makes a man guilty of God’s wrath.

{is grown up unto the heavens} They are so great as they can scarce be exceeded. Beyond heaven nothing can ascend. See 2 Chron. 28:9. Jonah 1:2. The second aggravation is taken from the heinousness of their sin.

Verse 7. {Since the days of our fathers} This has relation to their predecessors before the captivity, whose sins caused the captivity.

{have we been in a great trespass unto this day} This is a third aggravation of their sins, namely, their continuance in them generation after generation.

{and for our iniquities have we, our kings and our priests} This is an aggravation of the judgment inflicted for their sins, in that no sorts of people were spared; but the judgment fell upon great and mean, sacred, and other persons. This is a fourth aggravation of their sins; that God’s severe judgments did not terrify them from their sins.

{been delivered into the hands of the kings of the lands} Lands here are opposed to the promised land, and imply strange lands, lands of the heathen, the kings whereof were enemies unto them.

{to the sword, to captivity, and to a spoil} These set forth the variety of judgments; some were slain, others carried away captive; all of them spoiled of what they had.

{and to confusion of face} The judgments were such as brought them to an amazement, and, as we say, to their wits’ ends; they knew not what to say or do, yea they were made a scorn and derision to others, and ashamed of themselves.

{as at this day} This shows that the judgment did even yet still lie upon them, in that many of their brethren remained still in captivity; and they that were delivered were under a kind of bondage in great fears and dangers.

Verse 8. {And now for a little space} Heb. moment. This is taken comparatively, and that both in relation to their former prosperous estate wherein they flourished under many of their own kings; and also to their many years of affliction. This time of freedom to those times was but little.

{grace hath been showed from the Lord our God} All that good they had he ascribes to God and to his free grace, and that by virtue of his covenant with them, intimated in this phrase our God.

{to leave us a remnant to escape} Hereby he implies that God might justly have destroyed them all: and that most of them were destroyed. They were but a remnant that were preserved; and the end why they were preserved was to be freed from the captivity, that so they might be instances of God’s mercy.

{and to give us a nail} Or a pin. That is, a constant and sure abode. The metaphor of a nail is taken from such nails as use to fasten things together, and make them firm and sure, so as they can hardly be pulled away, Isa. 41:8. Eccles. 12:11. Isa. 22:23, 25. The metaphor of a pin is taken either from such pins or pegs as use to be put into walls to hang things thereupon, Ezek. 15:3. or else from such pins or pegs as use to be fastened in the ground, to hold up tents, and to make them steady, Exod. 35:18. By these metaphors is intended that God had given them some settling and means whereupon they might rest or depend under God; as a good governor, a good priest, and others that were willing and ready to procure and help on their good.

{in his holy place} Heb. in the place of his holiness. This in particular may set out the temple; but in general their city, which is oft called an holy city. See Neh. 11:1. His meaning therefore is that God had given them an abiding place in Jerusalem and about the temple.

{that our God may lighten our eyes} This phrase implies a refreshing of a man who by trouble and danger does much droop and is exceedingly dejected. Thus is this phrase used, 1 Sam. 14:27, 29.

{and give us a little reviving in our bondage} This amplifies the forementioned benefit, implying that by their bondage they were as men frozen, numbed, yea and dead; but by the brightness of that favor which God showed unto them they were revived; a new life was put into them.

Verse 9. {For we were bondmen} This is spoken in relation to their captivity; for captives are as bondmen.

{yet our God hath not forsaken us in our bondage} God did not clean cast off all care of them, as if he had utterly renounced them from being his people; but had his gracious eye upon them in their misery.

{but hath extended mercy unto us in the sight of the kings of Persia} This mercy was first, to move Cyrus to let them go into their own land, chap. 1:1, etc. Secondly, to move Darius to help them on in building the temple, chap. 6:1, etc. Thirdly, to move Artaxerxes to grant those great privileges which he did to Ezra, chap. 7:12, etc.

{to give us a reviving} See v. 8.

{to set up the house of our God} There are three particulars here set down of the mercy showed unto them by God’s inclining of the hearts of the kings of Persia towards them. The first was the building of the temple.

{and to repair the desolations thereof} Heb. to set up. This was the second evidence; which implies a liberty of God’s ordinances, and a people’s assembling to God’s house, which otherwise would have been desolate.

{and to give us a wall in Judah and in Jerusalem} The Hebrew word signifies a fence; and it sets forth sometimes a fence or hedge about a vineyard or garden; as Isa. 5:5. Ps. 62:3. Sometimes a fence or fold for sheep, as Num. 32:16, 24. Sometimes a wall, Mic. 7:11. Prov. 24:31. All these significations show that the kings of Persia had afforded unto them protection and safety from their enemies; and caused them to live in peace, and that in their own land. This was a fifth aggravation of their sin, that they were not wrought upon by God’s mercies.

Verse 10. {And now, O our God, what shall we do after this?} This implies so deep an apprehension of their sin, as they could no way extenuate it, but remain as guilty persons without any plea for themselves.

{for we have forsaken thy commandments} God by his commandments declared what he would have them do or forbear; but they regarded their own lusts more than God’s will made known unto them; so as their sin was not upon ignorance, but rather upon a kind of presumption. This is a sixth aggravation.

Verse 11. {Which thou hast commanded by thy servants the prophets} Heb. by the hand of thy servants. See 1 Kings 8:53, 56. This implies that God had not only in general forbidden that which they did in his law; but also pressed it upon them by sundry of his prophets, Deut. 7:3. Judg. 3:6. 1 Kings 11:1, 2, 10, 11.

{saying, the land unto which ye go to possess it is an unclean land} The earth in itself is not unclean; but it was so accounted by reason of them that dwelt therein. Canaan, before the Israelites came into it, was counted unclean; and that was because the people that dwelt therein were defiled, Lev. 18:24, 25. Isa. 24:5.

{with the filthiness of the people of the lands} This was the cause why the land was counted unclean. By filthiness is meant the people’s filthy sins and vile lusts.

{with their abominations} See v. 1.

{which have filled it from one end to another} Heb. from mouth to mouth. The uttermost end of a land is counted the mouth thereof. The meaning of the Hebraism is well expressed in our translation.

{with their uncleanness} This intended as much as filthiness before mentioned did.

Verse 12. {Now therefore give not your daughters unto their sons} Namely, to be their wives.

{neither take their daughters unto your sons} There must no way be an interchange of marriage betwixt those unclean people and the Israelites, which were counted an holy people. See v. 2. This is expressly forbidden, Deut. 7:3.

{nor seek their peace or their wealth for ever} This is to be taken in regard of mutual public leagues or covenants with them, Exod. 23:32. Or of private matrimonial contracts, or the like agreements. But not simply of doing any good unto them, whereby they should strengthen them, or bind themselves unto them. There is an express law against this, Deut. 23:6. Yet if they were forced to dwell among them, they might seek their peace even for their own good, Jer. 29:7.

{that ye may be strong} Able to defend yourselves without the aid of such unclean people, by depending on God alone.

{and eat the good of the land} He means their own land, and the corn and fruit growing from thence. This is a common blessing promised to such as did believe in God and faithfully serve him, Deut. 28:4, etc.

{and leave it for an inheritance to your children for ever} God did extend his promises of blessing to the children of his faithful ones, the more to encourage them to remain faithful with God, Deut. 5:29. Ps. 103:17 and 112:1, 2. Prov. 13:22 and 20:7. Ezek. 37:25.

Verse 13. {And after all that is come upon us} He means the judgments that were inflicted upon them, as sword, captivity, and spoil, v. 7.

{for our evil deeds} This is a general phrase which comprises under it all kind of sins, and all that iniquity that they had committed.

{and for our great trespass} Some interpret this to be the guilt of their sin. If it point at any special sin, it must be that which is before noted, their marrying of strange wives.

{seeing that thou our God} This is the ninth time that this good man has made a particular mention of the special relation betwixt God and them. Thrice in the singular number my God, v. 5, 6. six times in the plural number, our God, v. 8, 9, 10 and here. All this is to strengthen his faith in God by reason of the covenant that God had made betwixt himself and his people. For these relatives, my, our, have reference to God’s covenant. Of a fervent repetition of such titles see 1 Chron. 17:27.

{hast punished us less than our iniquities deserve} Heb. hath withheld beneath our iniquities. This phrase is diversely taken by several interpreters, especially among the Hebrews themselves. Most in this general agree, that God withheld his hand from taking vengeance of them according to their desert.

{and hast given us such deliverance as this} This is an evidence of God’s moderation in punishing them, in that he did neither utterly destroy them all, nor suffer them ever to remain captives, but wrought deliverance for them. This phrase as this is rather an amplification than extenuation of God’s mercy. This is a sixth aggravation of their sin, that after such mercy they should commit it.

Verse 14. {Should we again break thy commandments} This has reference to the sins that they committed before their captivity, whereby God was provoked so to judge them.

{and join in affinity} See v. 2.

{with the people of these abominations} See v. 1, 11.

{wouldst thou not be angry with us} This interpretation does the more convince them of God’s just dealing with them: of putting himself among the rest see v. 6.

{till thou hast consumed us} This shows what they had deserved.

{so that there should be no remnant, nor escaping} This has reference to God’s mercy, mentioned v. 8, and shows, that the preservation of those that were not destroyed, and bringing them out of captivity, was a fruit of God’s good grace beyond their desert.

Verse 15. {O Lord God of Israel} See 1 Kings 8:15.

{thou art righteous} Herein he justifies God, notwithstanding that sore judgment that was executed on them.

{for we remain yet escaped} This is spoken of them that were come out of captivity; and so set down as an especial fruit of God’s mercy to them.

{as it is this day} See v. 7.

{behold, we are before thee in our trespasses} Here we lie as guilty persons, acknowledging that you may justly leave us to our enemies, and suffer them to destroy us.

{for we cannot stand before thee for this} This very sin of mingling ourselves with the unclean people does so confound us, as we cannot plead anything for ourselves before you.

CHAPTER 10

Verse 1. {Now when Ezra had prayed} In this chapter is set forth the people’s repentance for the sin confessed in the former chapter. This clause has reference to the prayer set down chap. 9:6, etc.

{and when he had confessed} Namely, that particular sin of marrying strange wives, together with their other sins.

{weeping} This circumstance of expressing his godly sorrow is not mentioned among the other effects of his passion, chap. 9:3. but from hence it is certain that he did weep. Of weeping in prayer see 2 Kings 20:3 and chap. 22:19.

{and casting himself down before the house of God} Nor is this circumstance before noted. This shows that his humiliation and supplication was public; even in a public place. Whereby it came to pass that more notice was taken thereof, and that the report of it was further spread. He prayed before the house of God, because there especially God manifested his presence, and God had promised there to hear the prayers that should be made unto him, 1 Kings 9:3. 2 Chron. 7:12, etc. Ezra being priest might have gone into the holy place, and there have made his prayer; but that the people might take the more notice thereof, he makes it more openly in the court before the temple.

{there assembled unto him out of Israel} Namely, out of all those places where the Jews that returned from captivity were settled, in Judah and Benjamin especially.

{a very great congregation} The matter was of great consequence; and his great humiliation for the same made it appear so to be. They feared some judgment might follow upon their great sin; therefore many of them do lay it close to their heart: some to condole with him; others to consult with him about a redress; others to acknowledge their guiltiness, and to promise reformation.

{of men, and women, and children} It was commanded under the law, that at solemn meetings, men, women, and children should be assembled together, Deut. 31:12. and in that respect all these might here assemble, as Deut. 27:11. Neh. 8:3. Or it may be, that the men that had sinned in taking strange wives brought those women and their children with them, to expect what directions should be given them for redressing their sin.

{and the people wept very sore} Heb. wept a great weeping. Some, in remorse for their great sin; others, in a mutual compassion of the sin that was committed even by others; and that the rather, because now they discerned by Ezra’s humiliation that God was much offended, and their profession scandalized thereby; and that they had cause to fear some heavy judgments hanging over their head. Weeping is an effect of inward grief and sorrow.

Verse 2. {And Shechaniah the son of Jehiel, one of the sons of Elam} This description distinguishes this Shechaniah from others of that name, not only before the captivity but also after: for there were two of that name that came with Ezra, chap. 8:3, 5. and there was a third called the son of Arah, who was father-in-law to Tobiah an enemy of the Jews, Neh. 6:17, 18. There was also one of that name that came to Jerusalem with Zerubbabel, Neh. 12:3. This Shechaniah might the rather come to Ezra at this time in this case, because he was a priest, a prudent man, and father of Jehiel, who was one of those that had committed that great sin; as is evident by comparing ver. 18 and 26 together.

{and answered and said unto Ezra, We have trespassed against our God} He might put himself in the number of those that had sinned, because himself had married a strange wife; or because his father had married one, v. 18, 26. Or, because he was one of that body and state that had committed the sin.

{and have taken strange wives of the people of the land} Of this sin see chap. 9:2.

{yet now there is hope in Israel concerning this thing} The hope that here he intends was in two respects. First, of the people’s repentance. Secondly, of God’s mercy in pardoning that sin. And this he puts Ezra in mind of, both to move him to moderate his passion; and also to stir him up to use means for redressing this sin.

Verse 3. {Now therefore let us make a covenant with our God} Because the work intended about putting away their wives could not be suddenly accomplished; to give assurance that with all convenient speed it should be done, he gives advice to bind them all by a solemn covenant thereunto. For a covenant ties men so fast to God, as if there be any fear of God in their hearts they will not fail to do to their uttermost what they have covenanted. Pious governors have used by this means to tie their people more firmly unto duty. See 2 Kings 11:4.

{to put away} Heb. to bring forth. That so they might not be concealed.

{all the wives} Namely, such as were of the heathen. We find many prohibitions against taking strange wives; but no express law for putting them away: only the consequence of the law, which says, thou shalt not make marriages with them, Deut. 7:3. implies, that such strange wives as were married by any of the people of God should be put away; and so much is confirmed by this practice, done ver. 11 by the command of Ezra, who was a ready scribe in the law of Moses, chap. 7:6. The like also was done after this on a day of humiliation, Neh. 9:2. And this is one of those things which good Nehemiah reckoned up to be remembered for, Neh. 13:30, 31. This practice was proper to the Jews. For Christians to separate from a wife or an husband in case of religion is unlawful. If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away, 1 Cor. 7:12.

{and such as are born of them} Namely, of those strange wives. Such children were not utterly to be cast out and left (as we say) to the wide world, without all means of livelihood, and so cast out of the kingdom; but they were not to be reputed as freeborn sons, in the number of God’s people: nor were they to have any right to an inheritance or child’s portion. But questionless they were to be maintained by their father; and he ought to have a care to breed them up in the true religion, that so they might prove proselytes and worshipers of the true God. Besides, this is to be taken of the children of such wives as retained their heathenish opinion. For if they were converted to the true faith, neither mother nor children were to be put away; witness the case of Rahab and of her son Boaz, as also of Ruth and her son Obed, Matt. 1:5.

{according to the counsel of my lord} This title lord is oft given as a note of reverence to such as we count more excellent than ourselves, Gen. 23:6 and 24:18. Exod. 32:22. But here it may be used in relation to his high place as he was a priest; and also to his authority as he was a governor, and had authority given unto him by the king of Persia, chap. 7:25, 6. Thus Hannah titled Eli lord, 1 Sam. 1:15. By this phrase Shechaniah shows that he submitted his advice to the judgment of Ezra, and would have all done by his counsel.

{and of those that tremble at the commandment of our God} This is a description of conscientious persons, who make God’s commandments their rule, and tremble at the apprehension of anything done against God’s will. Such persons are fit to judge of cases of conscience. They fear God, and will be careful to order their counsels and practices righteously, according to his word.

{and let it be done according to the law} This was the perfect rule; by it he would have the counsels and practices both of Ezra and all others to be regulated.

Verse 4. {Arise} This is a word of quickening. See 1 Kings 14:2. It appears, that Ezra, through his great grief was much astonished, and still lay in a posture of humiliation, and therefore Shechaniah does rouse him up.

{for this matter belongeth unto thee} Ezra came purposely to reform abuses, and to settle matters in church and state aright. Besides, Ezra had much manifested his utter dislike of that sin, and his godly sorrow for it. In these and other like respects in special manner it appertained unto him.

{we also will be with thee} He promises his own and other priests, Levites, and governors’ assistance.

{be of good courage} Courage is of singular use to bring weighty matters to pass. See 1 Chron. 19:13 and 22:13 and 28:20.

{and do it} See 2 Chron. 28:10.

Verse 5. {Then arose Ezra} Seasonable exhortations soon work upon willing minds.

{and made the chief priests, the Levites, and all Israel to swear} Or, the chief of the priests, and of the Levites, and of all Israel. For why should he make all the Levites and all the Israelites swear, and not all the priests, but only the chief priests? Besides, all Israel was not yet gathered together, as appears v. 7. This he did yet further to bind them to that which they would covenant, v. 3. An oath added to a covenant makes it much more firm. See 2 Chron. 15:14.

{that they should do according to this word} He means that which was promised, v. 3.

{and they sware} They who have a true purpose to do a thing, will be willing to bind themselves thereto by the strongest bonds. See 2 Chron. 15:14, 15.

Verse 6. {Then Ezra rose up from before the house of God} This was the place where he had cast himself down to prayer, v. 1.

{and went into the chamber of Johanan the son of Eliashib} Eliashib was the high priest in Nehemiah’s time. His son therefore was a priest; and certainly one that was highly accounted of. Now the priests’ chambers were fair and spacious, where many might meet together to consult and advise about matters. Such a chamber is called a great chamber, Neh. 13:5. Thither went Ezra to consult with others about that great case.

{and when he came thither, he did eat no bread, nor drink water} He had continued fasting all that day; for he sat astonied until the evening sacrifice, and then began his solemn prayer to God, chap. 9:4, 5, etc. Hereupon when he came to Johanan’s chamber they offered him meat and drink to refresh him, as Jeremiah did set wine in one of the priests’ chambers before the Rechabites, Jer. 35:5, 6. but he would take no sustenance till some order were taken for redressing that great sin.

{for he mourned because of the transgression} It was not want of stomach, nor any disease of body, that made him forbear sustenance; but grief of heart for others’ sins.

{of them that had been carried away} The Israelites had been captives; that was a great judgment; yet now were freed; this was a great mercy. By this he implies that neither judgment nor mercy wrought upon them. This was a great aggravation of their sin. See chap. 9:7, 8.

Verse 7. {And they made proclamation throughout Judah and Jerusalem} Of making proclamation see 2 Chron. 36:22. Judah and Jerusalem implies the extent of the proclamation. It went through country and city.

{unto all the children of the captivity} Such as had returned from captivity. See chap. 6:16.

{that they should gather themselves together unto Jerusalem} That they being altogether, a more thorough search might be made of those that were guilty of the great sin.

Verse 8. {And that whosoever would not come within three days} Here he goes on in showing what was the matter of the proclamation.

{according to the counsel of the princes and elders} These were they in whose name the proclamation went forth. Under these two titles are comprised such as had jurisdiction and authority, both civil and ecclesiastical.

{all his substance shall be forfeited} Heb. devoted. That is, his goods or temporal estate shall be taken from him, and given to the public use of the temple, or of the state, or of the poor; he should have no more right unto it. This power did the king of Persia give unto him, chap. 7:26.

{and himself separated from the congregation} That is, either excommunicated from the holy ordinances of God, (such a power had the Jews when they were under the dominion of the Romans, John 9:22, 34) or banished, and so cut off from the civil society of the Jews. This power was given unto them by the king of Persia, chap. 7:26.

{of those that had been carried away} See v. 6.

Verse 9. {Then all the men of Judah and Benjamin} This phrase comprises under it all that returned from the captivity: for they were all seated in those two tribes. As at the first division of the tribes, many out of other tribes came to Benjamin and Judah, and there dwelt, 2 Chron. 11:13, 14, 16, 17. 1 Chron. 9:3. so many of other tribes came with these two tribes, and dwelt with them, chap. 1:5.

{gathered themselves together unto Jerusalem} This was enjoined them by proclamation, v. 7.

{within three days} After that the proclamation was published among them. This sets out their willingness to come in, that they made no longer delay.

{it was the ninth month} Their ninth month answered to our November, and it began about the eleventh or twelfth thereof.

{on the twentieth day of the month} Heb. this is the ninth month, in the twentieth of the month. This was the second day of our December, which was in wintertime.

{and all the people sat in the street of the house of God} This was the place of the court of the people before the priests’ court, which led into the temple. The courts were not yet divided, and fenced with walls, Neh. 1:8. and therefore the place where they were is called a street.

{trembling because of this matter} That was their sin, at which now their conscience was troubled. Besides, they were afraid of the judgment and vengeance of God.

{and for the great rain} Heb. the showers. Howsoever wintertime be an ordinary time of rain, yet these showers or violent rain was an evidence of God’s displeasure against them; as the rain that fell in Samuel’s time, 1 Sam. 12:18. so as they had both inwardly and outwardly cause of trembling.

Verse 10. {And Ezra the priest stood up} As this implies the alteration of his gesture, while he was in his great passion; so it sets forth his care in ordering the posture of his body so as he might be best heard. See chap. 3:2. Gen. 23:3, 7. 1 Chron. 28:2.

{and said unto them, Ye have transgressed} He does first in general put them in mind of their sin, that being convinced thereof they might repent.

{and have taken strange wives} Heb. have caused to dwell, or have brought back strange wives. The Hebraism implies that they brought their strange wives out of captivity, or from the nations about them, after they were come out of captivity; and brought them to their own houses to dwell and abide there with them. Some might bring their wives from the place of their captivity; others might marry them afterwards, and so both significations of the phrase stand good.

{to increase the trespass of Israel} All the people had committed many sins; but this being a most heinous sin added much to other sins, and made them to arise to a great heap, 1 Sam. 12:19. Luke 3:20. If the word trespass be taken for guilt, (as some do take it) it shows, that this sin made them guilty of much more vengeance than their other sins.

Verse 11. {Now therefore make confession} This is the ready way (if it be done with a penitent heart) to obtain remission, Prov. 28:13. 1 John 1:9. Ps. 32:5.

{to the Lord God of your fathers} See 1 Chron. 29:18.

{and do his pleasure} That which is agreeable to his will commanded in his word, and acceptable to him, Rom. 12:2.

{and separate yourselves from the people of the land} See chap. 9:1. This general branch implies that they should have no familiar commerce with them, so as to seem to approve their wickedness; or to be in danger of infection by them.

{and from the strange wives} This is one special point wherein they should testify their separation from the cursed nations. See ver. 3.

Verse 12. {Then all the congregation answered and said with a loud voice} Thereby to give open evidence of their true purpose to hearken to his counsel, and obey his direction.

{As thou hast said, so must we do} This implies that they well discerned the equity of that which Ezra required, and that they were resolved to conform thereunto.

Verse 13. {But the people are many} He speaks of the multitude that was then present; whereof many of them were not guilty.

{and it is a time of much rain} See the last note on ver. 9.

{and we are not able to stand without} Namely, under the sky, where the rain falls upon us, and are not covered with any roof, or other shelter from the rain.

{neither is this work of one day, or two} For it cost them full three months to do that which was here intended; and yet diligence was used herein. See ver. 16, 17.

{for we are many that have transgressed in this thing} Or, we have greatly offended in this thing. Heb. we have multiplied to transgress in this thing. This Hebraism may admit either of the former interpretations; for they multiply to transgress who make no conscience of great and heinous sins, but are bold in committing them. And they also multiply to transgress who add sin to sin, and commit many sins; yea and conspire and consent many together to commit a sin. Here are many motives to induce Ezra for the present to dismiss that assembly. First, the multitude of people. Secondly, the unseasonableness of the weather. Thirdly, their want of shelter. Fourthly, the greatness of the task.

Verse 14. {Let now our rulers of all the congregation} These rulers of the congregation were such as used to sit together at Jerusalem in a great council called the Sanedrim. That great council consisted partly of ecclesiastical persons, which were priests and Levites, and partly of rulers out of other tribes. These were such as are set down Deut. 17:9. Frequent mention is made of these councils in the New Testament, as Matt. 5:22. [reference obscured]. Acts 5:21 and 6:12 and 23:1.

{stand} This word implies a readiness to hear and judge of causes that should be brought before them.

{and let all them that have taken strange wives} They are content that so strict a search be made as none may be passed over, but all brought to appear.

{in our cities} In the several places of their abode: not cities only, properly so called, but towns also, and villages, and all places of habitation.

{come at appointed times} One after another, as they shall be found guilty.

{and with them the elders of every city} Heb. city and city. These were such as had a special charge over the particular place where they dwelt: as justices of peace in their several countries, and other officers in cities. These are called elders, because they were or should be prudent, discreet, well experienced in matters as aged men.

{and the judges thereof} These were such as were to hear and decide matters of controversy according to the law. See 1 Chron. 23:4 and 26:29. 2 Chron. 19:5. The rulers of the congregation before mentioned were distinguished from these elders and judges, in that they had a general charge over the whole land; but these over the particular place where they dwelt. The things that they were to search after were these: First, who had married wives of other nations. Secondly, whether that wife were a professor of the Jewish religion before marriage. Thirdly, if not, whether upon marriage she had renounced her heathenish idolatry, and promised to be a worshipper of the true God. Fourthly, whether she remained constant in her profession. Fifthly, whether she brought any children with her from her own country. Sixthly, whether her husband had any children by her since his taking her to wife; and if he had any, how many. Seventhly, of what age the children were, and how educated. The elders and judges were to certify what they found in these and other like cases, that accordingly the rulers of the congregation might order matters.

{until the fierce wrath of our God} If God had not now inflicted some great judgment upon them, yet they feared that there was some hanging over their head; and therefore they do thus make mention of the fierce wrath of God. See 2 Chron. 28:13.

{for this matter be turned from us} Or, till this matter be dispatched. In the Hebrew there is no more expressed than this, till to this thing. Whereby is implied that God’s wrath would not be turned from them till there were a reformation of that matter.

Verse 15. {Only Jonathan the son of Asahel, and Jahaziah the son of Tikvah} These were two priests, as may be gathered from that distinction which is made betwixt these and the two other mentioned in this verse, said to be Levites. The exclusive particle only is prefixed to give us to understand that there were so many of the priests and Levites accessory to this sin, as only they were thought meet to be used as ministers about the thing here intended.

{were employed} Heb. stood. That is, were constituted and set apart; and in that respect are said to stand.

{about this matter} About inquiring after such as had sinned, and about redress of the sin.

{and Meshullam, and Shabbethai the Levite, helped them} This Meshullam was one of those men of understanding for whom Ezra sent, chap. 8:16. Shabbethai was one of those who instructed the people, Neh. 8:7. It appears that they were pious and prudent men; and in that respect afforded the better assistance to the priests before mentioned. Questionless these four mentioned in this verse were chosen to direct others in this great business that was undertaken, to quicken them up to do their duty, and to resolve questions and doubts that might be made about that matter, and to show how all things might be done according to law.

Verse 16. {And the children of the captivity} See chap. 4:1. Hereby are meant all that returned from the captivity to Jerusalem.

{did so} Agreed that the forementioned course should be taken; and appointed to yield thereunto.

{and Ezra the priest} See chap. 7:11.

{with certain chief of the fathers} Of this phrase, chief of the fathers see Ezra 1:5. These here meant are some of those that are mentioned chap. 8:1.

{and the house of their fathers} Those chief fathers were distinguished by several families of their ancestors.

{and all of them by their names} All the fathers before mentioned; even all that had a hand about redressing that great matter had their names distinctly set down.

{were separated} This has reference to Ezra and the rest of the fathers, who were all chosen and set apart to that great work.

{and sat down} Namely, at the council table, further to advise about their proceedings; and maturely to consider the cases brought before them.

{in the first day of the tenth month} That was the eleventh or twelfth of our December.

{to examine the matter} This has reference to all things that should be brought before them about the case in hand. See ver. 14.

Verse 17. {And they made an end with all the men that had taken strange wives} They found them out all, and brought them to repent of their sin, and to redress the same.

{by the first day of the first month} That was the eleventh or twelfth of our March; so as they were three months about the business.

Verse 18. {And among the sons of the priests} A ministerial function keeps not corrupt men from gross sins, 1 Sam. 2:12, etc.

{there were found that had taken strange wives} This was a sin expressly forbidden in the law, yet the priests that should have known the law, Mal. 2:7. did not forbear to commit that sin.

{namely, of the sons of Jeshua the son of Jozadak} This parentage shows, that the Jeshuah here meant was that good high priest that came with Zerubbabel, and helped forward the building of the temple, chap. 3:2. yet even his sons fell into this great sin.

{and his brethren} He means here brethren in function, such as were priests.

{Maasiah, etc.} Here are four priests especially named.

Verse 19. {And they gave their hands} Giving of hands is an outward pledge of giving one’s faith; or of giving assurance that such and such a thing shall be done, 2 Kings 10:15.

{that they would put away their wives} Those strange wives which retained their heathenish opinions. See v. 3.

{and being guilty} Both in their own conscience, and by clear evidence or witness.

{they offered a ram of the flock for their trespass} The verb is not expressed in the original. The sense therefore may be well made up with a distributive particle, thus, Every one offered a ram. A ram was by the law appointed for a trespass offering, to make an atonement for a trespass, Lev. 5:16 and 6:6. It is said to be a ram of the flock.

Verse 20. {Of the sons of Immer, Hanani, and Zebadiah} Immer is reckoned among the priests, chap. 2:36, 37. So as his two sons here mentioned were also priests.

Verse 21. {Of the sons of Harim, Maasiah, etc.} Harim is also among the priests, chap. 2:39. So as his five sons here mentioned were also priests.

Verse 22. {And of the sons of Pashur, Elioenai, etc.} Pashur is among the priests, Ezra 2:38. so as his six sons here named were priests too.

Verse 23. {Also of the Levites, Jozabad, etc.} The six Levites here mentioned, being distinguished from singers and porters, are such Levites as attended the priests. See chap. 2:40.

Verse 24. {Of the singers also, Eliashib} This Eliashib is another than he that is mentioned ver. 6, for this was one of those that took strange wives, but not he.

{of the porters, Shallum, etc.} Shallum was one of those porters that came with Zerubbabel, Ezra 2:42.

Verse 25. {Moreover, of Israel} These that follow were of other tribes than Levites, and comprised under this name Israel.

{of the sons of Parosh, Ramaiah, etc.} Parosh came up with Zerubbabel at the first, chap. 2:3.

Verse 26. {Of the sons of Elam, Mattaniah, etc.} Elam also came with Zerubbabel, chap. 2:7.

Verse 27. {And the sons of Zattu, Elionai, etc.} Zattu likewise came with Zerubbabel, chap. 2:8.

Verse 28. {Of the sons of Bebai, Jehohanan, etc.} There were two called Bebai; one came with Zerubbabel, chap. 2:11. the other with Ezra, chap. 8:11.

Verse 29. {And of the sons of Bani, Meshullam, etc.} Bani came with Zerubbabel, chap. 2:10.

Verse 30. {And of the sons of Pahath-Moab, Adna, etc.} There were two of this name also. One came with Zerubbabel, Ezra 2:6. The other with Ezra, chap. 8:4.

Verse 31. {And the sons of Harim, Eliezer, etc.} This Harim is distinct from him that is mentioned v. 21, for he was a priest; this of another tribe. Both of them came up with Zerubbabel, chap. 2:32, 39.

Verse 33. {Of the sons of Hashum, Mattenai, etc.} Hashum came up with Zerubbabel, chap. 2:19. There was another of this name who was a Levite, Neh. 8:4.

Verse 34. {Of the sons of Bani, Maadai, etc.} There are three called Bani in this catalogue, distinct each from other. One here; another, v. 29. a third, v. 38.

Verse 35. {Benaiah} There are four and twenty set down from this place to v. 43, whose parentage is not mentioned.

Verse 40. {Machnadebai} Or, Manahdebai, according to some copies.

Verse 43. {Of the sons of Nebo, Jehiel, etc.} Nebo came up with Zerubbabel, chap. 2:29.

Verse 44. {All these had taken strange wives} Of taking strange wives see chap. 9:1, 2. As by name they are set down, there were seventeen priests, v. 18. Of the Levites, singers and porters, ten. And of other tribes of Israel fourscore and six; in all an hundred and thirteen.

{and some of them had wives by whom they had children} Heb. and there were of them women, and they had put forth some. The meaning is, that among those strange wives there were some by whom their husbands had children; and that these also were put away, as well as those by whom they had none: yea, it may be gathered out of ver. 3 that they did also put away the children as well as the mothers; though after a different manner, as is there noted. Such was their respect to the law of God made known unto them, as neither love to wife nor children could move them to continue in that their transgression against God. Some so apply the act of putting forth children to the women, as if they had brought them before the judges, for them to dispose of them as they saw cause. Others, that they exposed them so as they left them to shift for themselves. But the first interpretation is the best, and most commonly received.